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Sancta  Jfttarta  Immaculata  ora  pro  populo, 


THE  PICTORIAL 

BIBLE  AND  CHURCH-HISTORY  STORIES 

ABRIDGED. 

eompcnbtons  Durratibe  of  £>acreb  % iatorg  brought  bofott  io  f be  present 
©imes  of  flje  Cjrowfj,  unb  romplete  xyi  one  Dolume. 


BY 

THE  REV.  HENRY  FORMBY. 

Ml 


PRESENT  CONDITION  OF  THE  EASTERN  OR  GOLDEN  GATE  OF  THE  TEMPLE. 


‘Narravcrunt  mihi  iniqui  fabulationes  sed  non  ut  lex  tua.’  Ps.  cxviii. 

NEW  YORK: 

THE  CATHOLIC  PUBLICATION  COMPANY, 

9,  Waeeen  Street. 


Sancta  JWarta  I-mmaculata  ora  pro  populo, 


THE  PICTORIAL 

BIBLE  AND  CHUECH-HISTORY  STORIES 

ABRIDGED. 


tompenbious  $tarratibe  of  &aeub  ^istorg  brought  bofott  io  ibc  prrscnt 
®imea  of  % Cjjurdj,  anb  rompUte  in  one  Dolumc. 


BY 

THE  REV.  HENRY  FORMBY. 

u\ 


PRESENT  CONDITION  OF  THE  EASTERN  OR  GOLDEN  GATE  OF  THE  TEMPLE. 


‘Narravcrunt  mihi  iniqui  fabulationes  sed  non  ut  lex  tua.’  Ps.  cxviii. 


NEW  YORK: 

THE  CATHOLIC  PUBLICATION  COMPANY, 

9,  Warren  Street. 


Imprimatur. 


In  Festo  Ascens.  1871. 


*J«  Henricus  Edwardus, 

Archiej).  Westmonasteriensis. 


LONDON : 





J.  OGDEN  AND  CO.,  PEINTEBS,  1 72,  ST.  JOHN  STEEET,  E,C. 


7LZO 
T 77  jp 


PEEFACE. 


St.  Augustine  requires,  in  order  to  a full  measure  of  justice  being  done  to  the 
responsible  task  which  is  undertaken  by  Christian  instructors,  that  Sacred  History* 
should  be  carefully  taught,  not  as  the  broken  portion  of  a story  with  a beginning 
and  without  an  end,  but  as  a continuous  unbroken  narrative  brought  down  to  the 
present  times  of  the  Church  (‘narratio  perducta  usque  ad  praesentia  tempora  Ec- 
clesiae’).  (De  Cat . Budibus.) 

Besides  the  intrinsic  fitness  of  this  rule  of  St.  Augustine,  as  alike  applicable  to 
all  times  of  the  Church,  it  may  be  cogently  pleaded  that  there  are  unusually  strong 
l’easons  proper  to  the  present  times  of  the  Church,  which  more  than  ever  demand 
that  all  Catholic  teaching  of  Sacred  History  should  henceforward  be  strictly  and 
religiously  conformed  to  this  rule. 

The  day  of  temptation  for  Catholics  to  fall  away  to  any  of  the  ever-varying 
forms  of  religious  error  appears  to  be  gone,  and  the  Catholic  religion  now  finds 
itself  confronted  face  to  face  with  an  universally  prevalent  temptation  to  cast  off 
the  yoke  of  all  belief  whatsoever  in  God  and  His  Revelation,  and  to  regard  the 
Decalogue  of  Moses  as  a code  of  law  that  may  henceforward  be  treated  as  having 
become  too  obsolete  and  of  too  little  significance  any  longer  to  claim  a place  in  the 
public*  instruction  of  youth.  The  Fathers  of  the  Synod  of  Oscott  (1851)  also  de- 
clare in  express  words  that  the  temptation  for  even  the  poor  to  be  drawn  into 
unbelief  is  now  the  prevailing  danger  which  menaces  serious  evil  to  the  Catholic 
religion.  Yet,  in  the  nature  of  things,  this  temptation  cannot  be  in  itself  any  really 
new  danger  unknown  to  other  times.  On  the  contrary,  the  providence  of  God  watch- 
ing over  His  people  has  from  the  beginning  contemplated  it,  and  provided  for  them 
a strong  threefold  defence  against  it,  in  the  study  and  teaching  of  Sacred  History. 

Sacred  History  (when  taught  in  conformity  with  St.  Augustine’s  rule)  impresses 
on  the  mind  a threefold  lesson  of  belief,  that  can  never  be  either  effaced  from  it, 
or  forgotten.  In  Sacred  History  (1.)  the  youthful  mind  learns  to  know  God  as 
One  who  makes  promises  to  men,  and  always  faithfully  keeps  them.  Sacred  His- 
tory, for  example,  tells  both  how  God  promised  to  Adam  and  Eve  the  seed  who 
should  crush  the  serpent’s  head,  and  how  He  has  kept  His  promise.  It  relates 
bow  He  promised  to  Noe  to  maintain  the  seasons  in  their  course,  and  never  again 
to  destroy  the  earth  with  the  Waters  of  a deluge  ; how  He  promised  to  Abraham, 
Isaac,  and  Jacob  to  give  their  children  the  land  of  Canaan  for  an  inheritance  and 
to  bless  all  the  kindred  of  the  earth  in  their  seed ; how,  through  Moses  and  the 
Prophets,  He  made  many  promises  of  rich  blessings  and  of  severe  chastisements 
to  the  Hebrew-people ; and  how  all  these  promises  have  been  kept,  so  that  not  one 
word  of  them  has  failed.  Lastly,  Sacred  History  relates  how.  God  in  Jesus  Christ 
has  promised  to  be  with  the  Christian  people  all  days  to  the  end  of  the  world : and 
the  same  history  duly  relates  how,  through  all  the  eighteen  centuries  of  the 
Christian  history,  He  has  faithfully  kepUhis  His  final  promise  to  His  Church. 

* R may  be  desirable  to  state  that  the  term  ‘ Sacred  History’  is  not  here  used  in  .any  other  sense 
than  m the  general  meaning  of  the  word  ‘ sacred’  which  we  are  in  the  habit  of  freely  according  to 
everything— vestments,  ceremonies,  edifices,  &c.— pertaining  to  the  Catholic  Church.  The  whole 
continuous  narrative  of  God’s  dealings,  on  St.  Augustine’s  rule,  can  thus  be  rightly  called  ‘ Sacred 
History  without  prejudice  to  the  higher  prerogatives  of  the  Canonical  Scriptures  over  the  suc- 
ceeding documents  of  Church  History.  In  the  same  way  we  habitually  speak  of  the  Sacrifice  of  the 
Mass  as  Sacrum,  or  one  whole  sacred  action,  without  the  least  prejudice  to  the  greater  sacredness 
ct  the  actual  Sacrifice  over  the  concomitant  sacred  ceremonies  comprised  in  it. 


iv 


v2.)  Again,  Sacred  History  diligently  inculcates  belief  in  God  as  the  Divine 
Legislator,  not  only  of  the  Decalogue  of  Mount  Sinai  and  of  the  Sermon  on  the 
Mount,  but  also  of  the  precepts  of  the  Church. 

(3.)  Lastly,  Sacred  History  diligently  stamps  on  the  mind  of  the  learner  the 
knowledge  of  God  as  of  One  who,  from  the  beginning  down  to  the  present  hour,  ever 
rules  and  acts  in  the  world  of  men  by  the  ministry  of  those  of  whom  He  is  pleased 
to  make  choice  to  become  His  special  friends.  God  reveals  Himself  in  Sacred 
History,  not  alone  as  the  friend  of  the  patriarch  Abraham,  and  as  One  who  per- 
mitted Moses  to  speak  with  Him  as  a man  speaketh  with  his  friend,  face  to  face — 
not  alone  as  committing  a marvellous  trust  to  His  chosen  Peter,  but  as  continuing 
the  same  trust  up  to  the  present  hour  in  Peter’s  successors;  as  choosing  St.  Pa- 
trick, St.  Benedict,  St.  Gregory  and  St.  Augustine,  St.  Francis,  St.  Dominic  and 
St.  Clare,  to  be  His  friends ; and  as  taking  St.  Ignatius  Loyola,  St.  Theresa,  St. 
Philip  Neri,  St.  Charles  Borromeo,  St.  Vincent  of  Paul,  St.  Alphonsus  Liguori, 
St.  Paul  of  the  Cross,  and  others  far  too  many  to  mention,  into  His  counsels,  and 
giving  them  posts  of  trust  in  His  Work  upon  earth. 

Here,  however,  as  we  must  not  omit  to  observe,  it  will  be  easy  to  perceive  that 
the  full  virtue  and-efficacy  of  this  threefold  defence  of  the  mind  against  the  tempta- 
tion to  unbelief  must  always  be  the  exclusive  prerogative  of  teaching  Sacred  History 
in  religious  conformity  with  the  great  St.  Augustine’s  rule  of  one  unbroken  continu- 
ous narrative  brought  down  to  the  'present  times  of  the  Church . The  beautiful 
triple  defence  suffers  the  most  serious  injury  and  damage  where  St.  Augustine’s 
rule  is  not  observed.  Where  the  narrative,  in  forgetfulness  of  the  great  Doctor’s 
rule,  is  made  to  stop  short  in  the  middle  of  the  first  century  of  the  Christian 
history,  how  can  the  mind  of  the  learner  be  otherwise  than  left  a simple  prey  to 
blank  wonder  not  very  easily  free  from  suspicion,  as  to  what  the  cause  can  be 
why  a gulf  of  eighteen  unknown  centuries  separates  his  knowledge  of  God  and  His 
dealings  from  the  present  time.  And  again,  the  more  the  history  is  perceived  to 
be  explicit  in  showing  how  God  has  kept  all  His  promises  to  the  Hebrew  people, 
the  more  impossible  it  becomes  to  think  of  a satisfactory  reason  why  it  has  not  a 
word  to  say  touching  the  manner  in  which  He  has  kept  His  promise  to  the  Chris- 
tian people  ‘ of  being  with  them  all  days  to  the  end  of  the  world.’ 

A beautiful  confirmation  of  the  above-mentioned  rule  of  St.  Augustine  occurs 
in  the  language  of  perhaps  the  most  beloved  of  all  the  familiar  formulas  of  Catholic 
devotion  that  are  current  in  every  mouth.  Throughout  the  entire  world,  young 
and  old  learn  to  honour  the  Blessed  Virgin  as  the  Queen  of  the  Patriarchs  and  the 
Prophets  of  the  Covenant  of  God  with  the  Hebrew  nation ; but  they  do  not  stop 
here — they  go  on  to  honour  her  as  the  Queen  of  the  Apostles,  of  the  Martyrs,  of 
the  Confessors,  of  the  Virgins,  and  of  all  the  Saints  of  the  Covenant  of  God  with 
the  Christian  people.  Thus  even  popular  devotion  cannot  be  satisfied  with  less 
than  the  coming  down  to  the  present  times  of  the  Church ; and  St.  Augustine’s  rule 
for  teaching  Sacred  History  appears  as  equally  the  accepted  rule,  for  Catholic 
prayer  and  supplication. 

More  than  this  need  not  be  said ; and  one  brief  remark  may  be  permitted  in 
conclusion,  viz.  that  a small  Manual,  embracing  so  wide  a period  of  time,  must 
manifestly  be  satisfied  to  aim  at  such  historical  completeness  as  its  disposable 
space  permits ; but  if  this  space  is  necessarily  limited,  there  need  not,  on  the  other 
hand,  be  any  limit  to  the  growth  of  that  thirst  for  farther  knowledge  which— may 
it  please  God  to  grant ! — will  often  owe  its  first  rise  to  the  limited  contents  of  the 
present  Manual. 


TABLE  OF  CONTENTS. 


, 1 h i 

L * ' 

FIRST  ERA  OF  THE  WORLD. 

( Dates  uncertain.) 

THE  CREATION  TO  THE  DELUGE  (B.C.  4190-2524). 

SECT. 

1.  Creation  of  the  universe 

2.  The  fall  of  the  rebel  angels 

3.  Creation  of  Adam  and  Eve 

4.  The  first  sin  and  its  punishment 

5.  The  worship  of  God  by  sacrifice 

6.  The  murder  of  Abel  by  his  brother 

7.  The  world  before  the  Flood 

8.  The  building  of  the  Ark : warning  of  the  approaching  Flood 

t 

SECOND  ERA. 

NOE  TO  ABRAHAM  (B.C.  2524-2107). 

9.  The  Flood.  Noe  alone  is  saved  in  the  Ark 

10.  The  Tower  of  Babel  and  the  spread  of  the  sin  of  idolatry.  Dis- 
persion of  the  sons  of  Noe  over  the  earth 


THIRD  ERA  (FIRST  OF  JEWISH  HISTORY). 

ABRAHAM  TO  MOSES  (B.C.  2107-1490). 

11.  Abraham  called  to  live  apart  from  the  idolatry  of  his  kindred 

12.  The  covenant  of  circumcision.  Sodom  and  Gomorrha  . 

13.  The  faith  of  Abraham  tried.  Isaac  a figure  of  Christ  . 

14.  The  marriage  of  Isaac  and  Rebecca 

15.  Esau  and  Jacob.  Esau  sells  his  birthright 

16.  Jacob  is  sent  into  Mesopotamia  : his  marriage  with  Rachel  . 

17.  Jacob  returns  to  Palestine.  The  reconciliation  with  Esau  . 

18.  Joseph  and  his  dreams  : he  is  sold  into  Egypt  . 

19.  Joseph  in  the  house  of  Putiphar,  and  in  the  prison 

20.  Joseph  interprets  Pharao’s  dream,  and  is  made  governor  of  Egypt 

21.  Joseph’s  brethren  come  to  buy  food 

22.  J oseph  makes  himself  known 

23.  Jacob  comes  to  dwell  in  Egypt 

24.  The  history  of  Job  and  his  friends  , . . , t 


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vx 


FOURTH  ERA  (SECOND  OF  JEWISH  HISTORY). 

BIOSES  TO  SOLOBION  AND  THE  TEMPLE  (B.C.  1409-1010). 
sect.  First  Subdivision . — The  Deliverance  out  of  Egypt. 

25.  The  plan  of  God  to  save  the  world 

26.  The  birth  of  Moses,  and  his  adoption  in  the  court  of  Pharao 

27.  The  burning  bush,  and  the  mission  of  Moses  .... 

28.  The  ten  plagues  on  the  land  of  Egypt 

29.  The  paschal  lamb,  aijd  the  departure  from  Egypt  . 

30.  The  Red  Sea,  and  the  entry  on  the  wilderness 

Second  Subdivision. — The  Forty  Years ’ Wandering. 

31.  The  mahna  from  heaven 

32.  The  law  of  Mount  Sinai  and  the  covenant  .... 

33.  The  service  of  the  tabernacle,  and  the  priesthood  of  Aaron  . 

34.  The  idolatry  of  the  golden  calf 

35.  The  Church  Calendar 

36.  The  sending  the  spies.  The  sentence  to  forty  years’  wandering 

37.  Murmurings.  The  brazen  serpent 

38.  The  soothsayer  Balaam  . * 

39.  The  last  words  of  Moses 


42, 


55, 


Third  Subdivision. — Entrance  into  the  Promised  Land. 

40.  Josue  and  the  siege  of  Jericho 

41.  Last  words  of  Josue 


Fourth  Subdivision. — The  Judges  of  Israel. 
Israel  falls  away  to  idolatry  after  the  death  of  Josue 

43.  Gedeon 

44.  Sampson  : his  riddle 

45.  Sampson : his  death  . 

46.  The  history  of  Ruth  ....... 

47.  The  history  of  Samuel 

Fifth  Subdivision. — Israel  becomes  a Kingdom. 

48.  Clamour  for  a king.  Saul  is  anointed  .... 

49.  Saul  is  rejected,  and  David  is  anointed  .... 

50.  David  and  Goliath  ........ 

51.  Saul  a persecutor  of  David  : his  death  .... 

52.  David  becomes  king  : he  brings  the  Ark  to  Mount  Sion 

53.  The  Messias  promised  to  David 

54.  The  sin  of  David  and  the  revolt  of  Absalom  . 

Solomon  anointed  in  the  room  of  David  .... 


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103 


FIFTH  ERA  (THIRD  OF  JEWISH  HISTORY). 

THE  MISSION  OF  THE  PROPHETS  OF  ISRAEL  (B.C.  1010  TO  J.C.). 
First  Subdivision. — Reign  of  King  Solomon. 


56.  Introduction.  The  ministry  of  the  prophets  . 

. 

, 

. 105 

57.  Solomon’s  prayer  for  wisdom  .... 

. 

. 

. 107 

58.  Solomon  builds  the  Temple  .... 

. 108 

59.  Solomon’s  glory  and  fall 

. 112 

60.  The  schism  of  the  ten  tribes  , 

O 

0 

. 114 

•sj  3 


vii 


SECT  Second  Subdivision. — The  Kingdom  of  Israel.  PAGB 

61.  The  sin  of  Jeroboam,  in  making  a state  religion  . . . .114 

62.  Achab  and  Elias 116 

,63.  Elias  and  the  prophets  of  Baal 117 

64.  Naboth  is  stoned,  and  Elias  is  taken  up  from  the  earth  . . .120 

65.  Eliseus  and  Naaman 121 

66.  Jonas:  his  mission  to  preach  to  Nineve 122 

67.  Kingdom  of  Israel  and  its  destruction 124 

68.  Osee  and  Amos  the  prophets 125 

Third  Subdivision. — The  Kingdom  of  Juda. 

69.  Kingdom  of  Juda 126 

70.  The  prophet  Isaias 127 

71.  History  of  Tobias 132 

72.  Judith 133 

73.  J eremias  the  prophet 136 

Fourth  Subdivision. — The  Seventy  Years'  Captivity  of  Juda. 

74.  The  prophet  Daniel  in  Babylon 139 

75.  The  golden  image  of  Nabuchodonosor 140 

76.  Daniel  and  Darius  the  Mede.  The  coming  of  Messias  foretold  . 143 

Fifth  Subdivision. — The  Rebuilding  the  Temple. 

77.  The  rebuilding  of  the  Temple 145 

78.  Esdras  and  Neemias 147 

79.  History  of  queen  Esther 150 

Sixth  Subdivision. — The  Apostasy  to  Greek  Civilisation. 

80.  The  apostasy  from  the  law  of  Moses 153 

81.  Mattathias  and  his  zeal.  Beginning  of  the  wars  of  the  Maccabees  . 154 

82.  The  fight  with  the  Gentiles 156 

83.  The  death  of  Judas  in  battle  after  the  Roman  alliance  . . .158 

Seventh  Subdivision. — The  final  Subjection  of  Israel. 

84.  Herod,  and  the  fulness  of  time  for  the  coming  of  Messias  . . 159 


SIXTH  ERA  (FIRST  OF  CHRISTIAN  HISTORY). 

JESUS  CHRIST. 


1.  The  Holy  Infancy. 

1.  The  archangel  appears  to  Zacharias 161 

2.  The  visit  to  St.  Elizabeth 162 

3.  The  birth  of  St.  John  Baptist 163 

4.  The  birth  of  Jesus  in  Bethlehem 165 

5.  The  circumcision  and  presentation  . . . . . . .168 

6.  The  wise  men,  and  the  flight  into  Egypt  . . . . .168 

7.  The  finding  in  the  Temple .171 

2.  The  Ministry  of  St.  John  the  Baptist. 

8.  St.  John  preaching  in  the  wilderness  ......  172 

9.  The  temptation  of  Jesus 174 

10.  Fresh  testimony  of  John.  The  miracle  of  Cana  ....  176 


Ylll 


sect.  3.  The  First  Year  of  the  Public  Ministry  of  Jesus,  P1GB 

11.  Casting  out  the  money-changers.  Visit  of  Nicodemus  . . .177 

12.  The  woman  of  Samaria 

13.  The  sermon  on  the  mount 182 

4.  The  Second  Year  of  the  Public  Ministry, 

14.  Various  events.  The  twelve  disciples  chosen 184 

15.  St.  John  beheaded  in  prison 185 

16.  The  parable  of  the  sower * * .186 

17.  The  healing  of  the  paralytic 187 

18.  The  mission  of  the  apostles  into  Judea 189 

19.  St.  Peter  saved  from  sinking  . . 190 

5.  The  Third  Year  of  the  Public  Ministry, 

20.  The  Transfiguration.  St.  Peter’s  primacy 192 

21.  Jesus  foretells  His  being  put  to  death 193 

22.  Various  events.  Confesses  His  Godhead 194 

23.  Lazarus  is  raised  from  the  dead 195 

24.  Zaccheus I97 

6.  Events  of  the  Last  Week, 

25.  Solemn  entry  into  the  Temple 198 

26.  Events  of  the  second  and  third  days 200 

27.  Discourses  and  parables  in  the  Temple  200 

28.  Events  of  the  fourth  day  (Wednesday) 202 

29.  Events  of  the  fifth  day 203 

7.  Events  of  the  Night  of  Thursday  and  of  the  Friday. 

30.  Scenes  in  the  garden  of  Gethsemane 206 

31.  Scenes  in  the  house  of  Annas 207 

32.  Jesus  is  condemned.  Despair  of  Judas  . . . . . . 209 

33.  Jesus  is  brought  before  Pilate 210 

34.  The  people  choose  Barabbas 211 

35.  Jesus  is  scourged  and  crowned  with  thorns 211 

36.  Pilate  gives  sentence  for  His  crucifixion 212 

37.  Scenes  round  the  Cross . . .214 

38.  Jesus  is  laid  in  the  tomb 217 

8.  The  Resurrection  and  the  Forty  Days  on  Earth . 

39.  Resurrection.  Various  events 217 

40.  The  false  story  of  the  Jews.  The  two  disciples  going  to  Emmaus  . 220 

41.  The  unbelief  of  St.  Thomas 221 

42.  The  commission  given  to  St.  Peter 221 

43.  The  Ascension,  and  mission  of  the  apostles  into  the  whole  world  . 223 


SEVENTH  ERA  (SECOND  OF  CHRISTIAN  HISTORY). 

THE  CONFLICT  WITH  THE  ROMAN  EMPIRE. 

44.  The  day  of  Pentecost  and  the  first  miracle  of  Sfc.  Peter  . . . 225 

45.  Events  in  Jerusalem.  Martyrdom  of  St.  Stephen  ....  229 

46.  The  conversion  of  St.  Paul  , , 231 


ix 


SECT#  PACK 

47.  The  vision  of  St.  Peter 233 

48.  St.  Paul  and  St.  Barnabas  go  out  as  missionaries  ....  234 

49.  Missionary  preaching  to  the  nations 238 

50.  St.  Peter  fixes  his  See  in  Rome 239 

51.  The  holy  death  and  assumption  of  the  B.M.Y 241 

52.  Martyrdom  of  SS.  Peter  and  Paul 244 

53.  The  judgment  upon  Jerusalem 248 

54.  The  Coliseum  and  its  martyrs 250 

55.  The  Roman  catacombs 253 

56.  Calumnies  against  the  Christians 255 

57.  The  martyrdom  of  St.  Catharine 257 

58.  The  conversion  of  Constantine 259 


EIGHTH  ERA  (THIRD  OF  CHRISTIAN  HISTORY). 

THE  FORMATION  OF  EUROPEAN  CHRISTENDOM. 


59.  Brief  introduction 261 

60.  St.  Antony  of  Egypt  and  monastic  brotherhoods  . . . 262 

61.  St.  Patrick  the  missionary  apostle  of  Ireland 266 

62.  St.  Benedict  and  the  monks  of  the  west 270 

63.  St.  Benedict  at  Monte  Cassino : his  holy  death  . . . .273 

64.  St.  Augustine  the  missionary  apostle  of  England  . . . .275 

65.  St.  Boniface  the  missionary  apostle  of  Germany  . . . .278 

66.  Mahomet  the  false  prophet.  St.  Gregory  VII.  The  crusades  and 

St.  Bernard 279 

67.  St.  Thomas  Becket,  the  martyr  of  the  canon  law  ....  282 


NINTH  ERA  (FOURTH  OF  CHRISTIAN  HISTORY). 

PERIOD  OF  THE  EXTENSION  OF  MISSIONARY  ENTERPRISE. 

68.  Brief  introduction  to  the  missionary  period 283 

69.  St.  Francis  of  Assisi,  founder  of  the  Friars  Minor  ....  285 

70.  Rise  and  growth  of  the  Friars  Minor 287 

71.  Death  of  St.  Francis 289 

72.  St.  Dominic  and  the  Friars  Preachers 291 

73.  St.  Dominic  receives  the  rosary  from  the  Blessed  Virgin  . . 292 

74.  Protestantism  the  sign  of  the  approach  of  the  end  of  the  world. 

Dr.  Martin  Luther 295 

75.  St.  Ignatius  Loyola  and  the  Company  of  Jesus  ....  297 

76.  St.  Francis  Xavier  a missionary  apostle 300 

77.  St.  Francis  Xavier  preaches  in  Japan 302 

78.  The  Council  of  Trent.  St.  Charles  Borromeo  and  St.  Philip  Neri  . 304 

79.  Missionary  enterprise  in  South  America.  The  Jesuits  in  Paraguay  . 306 

80.  St.  Vincent  of  Paul 309 

81.  The  French  Revolution 312 

82.  St.  Alphonsus  Liguori  and  St.  Paul  of  the  Cross  . . . .313 

83.  A missionary  martyrdom  in  Annam  in  the  nineteenth  century  . 315 

84.  Pope  Pius  IX.  and  the  war  of  unbelief  against  the  truths  of  the 

Catholic  faith  ? , . , . . , . . .317 


TABULAR  VIEW  OF  THE  NINE  ERAS  OF  SACRED  HISTORY. 


FIRST  Era. — The  Creation , and  the  World  before  the  Deluge.  (Dates  uncertain : B.C.  4190-2524.) 

Adam  and  Eve  in  Pa- 
radise, and  the  breach 
of  the  Divine  law.  Ex- 
pulsion from  Paradise. 

The  expulsion  of  Cain 
from  the  society  of  the 
faithful. 

The  establishment  of 
Divine  worship  by  Seth. 

The  general  corrup- 
tion of  manners,  and 
the  prophetic  mission 
of  Henoch. 

The  Deluge  threat- 
ened. Noe  begins  to 
build  the  Ark,  and  en- 
ters into  it. 

SECOND  Era.— Deluge , and  the  Dispersion  of  the  Sons  of  Noe.  (First  Hour  of  the  Vineyard.) 

The  Deluge.  Noe 
saved  in  the  Ark.  His 
covenant  with  God. 

Settlements  by  his 
sons  Sem,  Cham,  and 
Japhet. 

The  confusion  of 
tongues  at  Babel. 

The  dispersion  of  the 
families  over  the  earth. 

The  rise  and  growth 
of  the  worship  of  idols. 

Third  Era  (first  of  Jewish  History). — The  Call  of  Abraham.  (Third  Hour  of  the  Vineyard.) 

Abraham  leases  his 
home  and  kindred  to 
come  to  Canaan. 

Isaac's  marriage  with 
Rebecca. 

Jacob  escapes  to  Me- 
sopotamia, and  returns 
to  Canaan. 

Jacob  and  his  sons  | 
go  down  to  dwell  in  | 
Egypt,  under  the  pro-  1 
tection  of  Joseph. 

Jacob’S  sons  greatly 
multiply  in  the  land  of 
Egypt. 

Fourth  Era  (second  of  Jewish  History).— The  Written  Law  and  the  Worship  of  the  Hebrew 
Tabernacle.  (Sixth  Hour  of  the  Vineyard.) 

The  deliverance  of 
Israel  out  of  Egypt  by 
Moses. 

The  rule  of  Moses 
and  Aaron  in  the  Wil- 
derness. 

The  conquest  of  Ca- 
naan under  Josue. 

The  Judges  of  Israel 
to  the  end  of  the  life  of 
Samuel  the  prophet. 

The  Kingdom  of  Is- 
rael under  Saul  and 
David. 

Fifth  Era  (third  of  Jewish  History).— The  Hebrew  Temple  and  the  Prophets,  (b.c.  1010.) 
(Ninth  Hour  of  the  Vineyard.) 

King  Solomon 
and  the  building 
of  the  Temple. 

Kingdom  of  Is- 
rael to  its  fall. 
Kingdom  of  Juda 
to  its  fall. 

Captivity  of  Juda 
in  Babylon  for  se- 
venty years. 

Rebuilding  the 
second  Temple  un- 
der Esdras. 

Apostasy  to  the 
customs  of  the 
Greeks.  The  Mac- 
cabees. 

The  sceptre  departs 
from  Juda  under 
Herod  the  Idumean. 
Fulness  of  time  for 
the  birth  - of  Jesus 
Christ. 

Sixth  Era  (first  of  Christian  History).— Birth,  Childhood , Public  Ministry , Passion , Death, 
and  Resurrection  of  Jesus  Christ.  (11th  and  last  hour  of  the  Vineyard,  till  the  end  of  the  World.) 

Birth  of  Jesus  Christ 
in  Bethlehem,  flight  in- 
to Egypt,  and  return  to 
Nazareth. 

The  visit  to  Jerusa- 
lem, and  the  eighteen 
years  in  the  holy  house 
at  Nazareth. 

The  baptism  of  Jesus, 
and  the  three  years  of 
the  public  ministry. 

The  events  of  the 
Passion  of  Jesus. 

The  forty  days  after 
the  Resurrection  of  Je- 
sus. 

Seventh  Era  (second  of  Christian  History).— The  Preaching  of  the  Apostles , and  the 
Conflict  of  the  Church  with  the  Roman  Empire.  (I.-III.  centuries.) 

The  acts  of  St.  Peter 
and  the  other  Apostles 
in  the  city  of  Jerusalem. 
The  miracle  of  Pente- 
cost. The  first  martyr, 
St.  Stephen. 

The  acts  of  the  Apos- 
tles as  missionaries  to 
the  Gentile  people. 

St.  Peter  erects  his 
chair  in  the  city  of 
Rome.  The  judgment 
on  the  city  of  Jerusa- 
lem. The  martyrs  of 
the  Coliseum.  The  ca- 
tacombs. 

Calumnies  against  the 
Christians,  and  martyr- 
doms in  different  parts 
of  the  empire. 

The  conversion  of 
the  emperor  Constan- 
tine, and  the  granting 
of  civil  rights  to  the 
Christians. 

Eighth  Era  (third  of  Christian  History).— The  Formation  of  European  Christendom 
out  of  the  barbarous  Tribes  which  overran  Europe.  (Ill.-XH.  centuries.) 

First  formation  of 
monastic  brotherhoods 
under  St.  Antony  of 
Egypt. 

St.  Patrick,  the  Mis- 
sionary Apostle  of  Ire- 
land. 

St.  Benedict,  the  great 
Patriarch  of  the  monas- 
tic houses  of  the  West. 

St.  Augustine,  the 
Missionary  Apostle  of 
England,  sent  by  Pope 
St.  Gregory  the  Great 
and  St.  Boniface  of  Ger- 
many. 

St.  Bernard  and  the 
Crusades.  St.  Thomas 
Becket  of  Canterbury, 
the  martyr  of  the  ca- 
non law. 

Ninth  Era  (fourth  of  Christian  History).— Period  of  great  Missionary  Enterprise.  The 
Conflict  of  Faith  in  Europe  with  the  spread  of  Apostasy  and  Unbelief,  (xil.-xix.  centuries.) 

St.  Francis  and  St. 
Dominic,  the  founders 
of  the  two  great  mis- 
sionary orders  of  the 
Friars  Minor  and  Friars 
Preachers. 

Protestantism , or  the 
sign  of  the  approach  of 
the  last  days.  St.  Ig- 
natius Loyola  and  the 
Company  of  Jesus.  The 
Council  of  Trent,  and 
SS.  Charles  Borromeo 
and  Philip  Neri. 

St.  Francis  Xavier 
and  the  missions  to 
Hindustan  and  Japan. 
Missionary  enterprise  in 
South  America. 

St.  Vincent  of  Paul, 
the  founder  of  the  La- 
zarist  Fathers  and  the 
Sisters  of  Charity.  SS. 
Alphonsus  Liguori  and 
Paul  of  the  Cross, 

The  break-up  of  the 
European  political  sys- 
tern.  Great  spread  of 
errors.  Pius  IX.  and 
the  CEcumenical  Coun- 
cil of  the  Vatican. 

THE  PICTORIAL 

BIBLE  AND  CHURCH-HISTORY  STORIES, 

ABRIDGED 

AND 

COMPLETE  IN  ONE  VOLUME , 

BEING 

AN  EASY  AND  FAMILIAR  NARRATIVE  OF  SACRED  HISTORY  BROUGHT 
DOWN  TO  THE  PRESENT  TIMES  OF  THE  CHURCH. 


The  First  Era  of  the  World. 

FROM  THE  CREATION  TO  THE  DELUGE.  (b.C.  4191  TO  B.C.  2524.) 

§ 1.  The  Creation  of  the  Urdverse. 

In  the  beginning  Almighty  God  created  the  heavens  and  the  earth ; but 
the  earth  as  yet  was  without  form  or  living  creatures,  and  was  all  co- 
vered over  with  the  deep  waters.  And  all  around  was  darkness.  Then 
God  spoke,  and  said  : 4 Let  there  be  light  ;*  and  there  was  light.  The 
darkness  was  now  all  gone,  and  the  earth  became  bright  and  cheerful. 

God  now  spoke  the  second  time,  and  said  : 4 Let  there  be  the  firma- 
ment ;’  and  it  was  so.  The  beautiful  bright  blue  sky  came  into  being, 
and  a part  of  the  waters  were  changed  into  clouds,  which  went  up  to 
their  place  in  the  sky  above.  Then  God  spoke  again,  and  said  : 4 Let 
the  waters  that  cover  the  earth  be  gathered  together  in  one  place,  and 
let  the  dry  land  appear ;’  and  it  was  so.  The  land  and  the  sea  were 
divided;  mountains  and  hills  rose  up  with  their  valleys;  fountains, 
brooks,  and  rivers  freshened  up  the  dry  land,  and  poured  themselves 
into  the  sea. 

God  now  commanded,  and  said  : 4 Let  the  earth  bring  forth  grass  and 
herbs,  and  trees  bearing  fruit ;’  and  it  was  so  again.  The  earth  became 
green  as  if  in  spring-time,  with  its  grass  and  herbs,  and  with  its  thou- 
sands of  gay  flowers  and  trees  in  their  blossom.  After  this  God  said  : 
4 Let  there  be  lights  in  the  heavens,  that  they  may  divide  the  days  and 
the  years,  and  give  light  to  the  earth ;’  and  it  was  so.  The  golden  sun 
rose  up  in  the  heavens  to  give  its  light  to  the  day,  and  the  soft  silvery 
moon  shone  to  give  light  by  night ; the  stars  also  without  number  began 
to  glimmer  forth  their  twinkling  light. 

Last  of  all  God  spoke,  and  said : 4 Let  the  water  bring  forth  fish,  and 
the  air  winged  fowl,  and  the  earth  living  creatures  of  all  kinds;’  and 
immediately  all  these  came  into  being.  Fishes  great  and  small  sported 


12 


in  the  waters;  all  kinds  of  birds  filled  the  air;  woods  and  fields  were  all 
alive  with  cattle  and  wild  beasts ; the  grass,  flowers,  and  bushes  were 
covered  with  gay  butterflies,  winged  insects,  and  creeping  things  of  all 
sorts.  And  God  saw  all  that  He  had  made,  and  behold  it  was  very  good. 

So  Almighty  God  made  the  earth  and  the  heavens  in  six  days,  and 
on  the  seventh  day  He  rested  from  His  work,  and  set  apart  this  day  for 
man,  to  be  given  to  the  worship  of  his  Maker,  and  for  a day  of  holy  rest 
and  joyful  thanksgiving  for  the  blessing  of  his  creation  (Gen.  ii.  3). 

Jesus  Christ  rested  in  the  tomb  from  the  work  of  redemption  on  the  Sab- 
bath or  seventh  day,  and  rose  again  from  the  dead  on  the  first  day  of  the 
week.  For  this  reason  the  Christians  no  longer  keep  holy  the  original  Sabbath, 
but  the  Lord’s-day,  or  first  day  of  the  week,  in  memory  of  the  Resurrection  of 
Jesus  Christ. 

As  the  first  Adam  was  formed  by  God  from  the  virgin  earth,  so  Jesus 
Christ  took  His  human  body  from  the  pure  and  blessed  Virgin  Mary. 

§ 2.  The  Fall  of  the  rebel  Angels  from  their  places  in  Heaven. 

St.  John  the  Evangelist,  in  the  Book  of  the  Bevelations,  tells  us  ‘ that 
there  was  a great  war  in  heaven.  Michael  and  his  angels  fought  with 
the  dragon  and  his  angels,  who  did  not  prevail,  nor  was  their  place  any 
longer  found  in  heaven.  And  the  great  dragon  was  cast  forth  upon  the 
earth;  the  old  Serpent,  who  is  called  the  Devil  and  Satan,  who  deceives 
the  whole  earth,  and  his  angels  were  sent  forth  with  him’  (Bev.  xii.  6). 
St.  Peter  also  says : ‘ God  did  not  spare  the  angels  who  sinned,  but  de- 
livered them  over,  bound  in  the  chains  of  darkness,  to  be  tormented  and 
to  be  reserved  for  judgment’  (2  Peter  iii.  4).  In  order  that  the  places  in 
heaven  left  empty  through  this  rebellion  might  be  filled  up,  it  pleased 
God  to  create  man  a little  lower  than  the  angels,  placing  him  at  first  for 
a trial  on  the  earth,  but  with  the  intention  of  afterwards  advancing  men 
to  the  very  places  from  which  the  angels  had  fallen.  Eor  this  reason  the 
devil  and  the  fallen  angels  have  the  greatest  hatred  against  men,  and 
are  at  all  times  lying  in  wait  to  deceive  them  into  sinning  against  God 
and  into  breaking  His  commandments,  hoping,  through  envy  and  malice, 
to  hinder  them  by  this  means  from  coming  into  the  places  which  they 
have  themselves  lost. 

§ 3.  The  Creation  of  Adam  and  Eve  ; their  abode  in  Paradise. 

The  earth  and  the  heavens  were  now  made,  and  beautifully  decked 
out ; but  on  the  whole  wide  earth  there  was  not  as  yet  a single  human 
being  to  take  his  delight  in  it,  and  to  praise  the  good  and  wise  Creator 
who  had  made  it. 

Then  God  said  : ‘Let  TJs  make  man  in  Our  image  and  likeness;  he 
shall  have  dominion  over  the  fishes  of  the  sea,  the  birds  of  the  air,  the 
beasts  of  the  field,  and  over  the  whole  earth.’ 

Almighty  God  then  made  man  out  of  the  soft  moist  earth,  and 
breathed  into  him  the  breath  of  life.  Thus  man  became  a living  soul, 
and  God  called  him  Adam. 


13 


And  God  planted  a lovely  garden,  and  caused  the  most  beautiful 
trees  to  grow  in  it,  which  bore  the  sweetest  blossoms  and  fruit ; flowers 
of  every  kind  of  colour  and  scent  abounded  in  it ; and  from  the  midst 
flowed  a sparkling  spring,  which,  dividing  itself  into  four  streams,  wa- 
tered the  whole  of  the  garden.  Into  this  lovely  abode  God  brought 
Adam  to  live,  and  gave  it  to  him  to  dress  and  cultivate. 

In  the  garden  there  was  a tree,  which  was  called  the  tree  of  the 
knowledge  of  good  and  evil.  And  God  said  to  Adam  : 4 Of  all  the  trees 
in  the  garden  thou  mayest  eat  freely ; but  of  the  tree  of  the  knowledge 
of  good  and  evil  thou  mayest  not  eat,  for  in  the  day  that  thou  eatest  of 
it  thou  shalt  die/  This  was  said  to  Adam  that  he  might  learn  what  it 
was  to  obey  God,  and  not  to  think  everything  in  the  world  was  his  own, 
instead  of  being  the  gift  of  his  loving  and  good  Creator. 

After  this  God  brought  all  the  animals  of  the  garden  into  the  pre- 
sence of  Adam  in  succession,  and  to  each  one  he  gave  its  own  particular 
name.  And  thus  Adam  saw  all  that  God  had  given  him,  and  very  joy- 
fully he  thanked  his  Maker  for  all  His  wisdom  and  bounty. 

But  notwithstanding  all  that  God  had  so  bountifully  provided  for 
him  in  Paradise,  Adam  still  found  himself  alone  in  the  midst  of  his 
riches.  Neither  lion,  nor  elephant,  nor  any  of  the  noble  creatures  which 
had  come  before  him  to  receive  their  names,  were  fitted  to  be  his  com- 
panions. And  as  he  had  no  one  who  could  stand  by,  to  help  him  in  his 
work  or  to  share  in  his  joy,  he  was  in  danger  of  feeling  lonesome  and  of 
becoming  wearied  of  his  life,  even  in  Paradise.  He  had  to  live  all  alone 
by  himself  on  the  earth,  and  this  was  a great  burden.  And  God  said  : 
4 It  is  not  good  for  man  to  be  alone ; let  Us  make  him  a helpmate,  like 
to  himself/  4 Then  the  Lord  God  cast  a deep  sleep  upon  Adam ; and 
while  he  was  fast  asleep  He  took  one  of  his  ribs,  and  filled  up  the  flesh 
over  it.  And  the  Lord  God  built  up  the  rib  which  He  had  taken  from 
Adam  into  a woman,  and  brought  her  to  Adam/  And  when  Adam 
awoke  out  of  his  sleep,  and  saw  for  the  first  time  his  beautiful  com- 
panion, no  words  can  describe  his  joy. 

As  Eve  was  taken  from  the  side  of  the  sleeping  Adam,  so  the  Church,  the 
bride  of  Jesus  Christ,  was  taken  from  the  side  of  the  second  Adam,  sleeping 
the  sleep  of  death  on  the  Cross,  at  the  moment  when  the  soldier  pierced  His 
side,  and  there  flowed  water  and  blood  from  the  wound. 

§ 4.  The  first  Sin  and  its  Punishment. 

One  day  it  happened  that  Eve  went  near  to  the  forbidden  tree,  and 
on  the  tree  she  saw  a serpent.  The  serpent  began  to  speak,  and  said  : 
4 Why  has  God  commanded  you  that  you  should  not  eat  of  every  tree  of 
the  garden  V Eve  allowed  herself  to  be  drawn  into  conversation  with 
the  serpent,  and  answered  with  great  simplicity : 4 We  are  allowed  to 
eat  of  the  fruit  of  the  trees  in  the  garden  ; only  of  the  fruit  of  this  tree 
in  the  middle  of  the  garden,  God  has  commanded  that  we  should  not 
eat,  and  that  we  should  not  touch  it,  lest  perhaps  we  die/  4 No/  said  the 
serpent,  4 you  will  not  die.  Your  God  knows  very  well,  that  when  you 


14 


eat  of  the  fruit  of  it  your  eyes  will  then  be  opened,  and  you  will  be  a 
gods,  knowing  good  and  evil.7  Eve  began  to  hesitate  : first  she  looke 
at  the  serpent,  then  at  the  tree ; and  the  fruit  seemed  to  her  to  be  ‘ pai 
ticularly  beautiful  to  the  eye,  most  fair  to  look  upon,  and  very  good  t 
eat.’  The  command  of  God  not  to  eat  of  it  went  out  of  her  mind  as  sh 
gazed  on  the  tree ; and  the  more  she  looked  at  the  tree,  the  more  beai 
tiful  the  fruit  appeared  to  her.  At  last  she  put  out  her  hand,  gathere 
it,  and  began  to  eat  of  it.  She  then  went  away  and  brought  some  1 
Adam,  who  in  like  manner  ate  of  it ; and  thus,  through  the  envy  an 
malice  of  the  devil,  Eve  having  been  first  deceived  was  led  into  sin,  an 
Adam  took  part  in  her  sin. 

Adam  and  Eve  soon  found  out,  to  their  sorrow,  what  it  was  the 
they  had  done.  They  were  overwhelmed  with  shame,  and  tried  to  mak 
coverings  for  themselves  of  the  leaves  of  the  trees.  Their  holy  state  o 
divine  grace  was  forfeited.  Their  innocence  and  peace  of  mind  wer 
gone,  and  the  beautiful  garden  seemed  to  them  no  longer  the  place  tha 
it  was  before ; the  thought  of  the  wicked  thing  they  had  done  seeme* 
to  follow  them  wherever  they  went ; and  what  would  they  not  hav 
given  to  have  been  able  to  undo  their  fatal  deed  ! ‘ In  the  cool  air  c f 

the  evening,  they  heard  the  voice  of  the  Lord  God  walking  in  Paradise 
and  Adam  and  Eve,  conscious  of  their  sin,  instead  of  running  joyfully  a 
before  at  the  gracious  call  to  come  into  the  presence  of  God,  now  tried  t« 
hide  themselves  in  the  trees  of  the  garden.  God,  however,  called  Adam 
and  said  to  him  : ‘ Where  art  thou  V Adam  at  last  came  trembling,  anc 
said  : ‘ I heard  Thy  voice  in  the  garden,  and  I was  afraid,  because  I wai 
naked,  and  I hid  myself.’  God  answered  : ‘ Who  told  thee  that  thoi 
wast  naked  ? Hast  thou  eaten  of  the  tree  of  which  I commanded  yoi 
not  to  eat  V Adam,  trying  to  throw  the  blame  off  himself,  answered 
‘ Eve,  whom  Thou  gavest  me  for  a companion,  gave  me  of  the  fruit  o: 
the  tree,  and  I did  eat.’  God  called  Eve,  and  said  to  her  : ‘ Why  didsi 
thou  dp  this  V Eve,  in  like  manner  trying  to  throw  the  blame  off  hersel: 
upon  the  serpent,  said : ‘ The  serpent  deceived  me,  and  I did  eat.’  Goc 
now  called  the  serpent  before  Him,  and  said  to  him  : ‘ Because  thor, 
hast  done  this  thing,  thou  shalt  be  cursed  amongst  all  the  beasts  and 
cattle  of  the  earth ; upon  thy  belly  shalt  thou  go,  and  earth  shalt  thou 
eat  all  the  days  of  thy  life.  Of  the  daughters  of  Eve,  one  shall  crush 
thy  head,  and  thou  shalt  lie  in  wait  for  her  heel.’  To  Eve  God  said  : 
‘ Thou  shalt  have  many  sorrows  with  thy  children ; and  thou  shalt  be 
under  thy  husband’s  power,  and  he  shall  be  lord  over  thee.’  And  to 
Adam  God  said : ‘ Cursed  is  the  earth  for  thy  sake ; with  sorrow  and 
toil  shalt  thou  eat  of  it  all  the  days  of  thy  life ; thorns  and  thistles  shall 
be  its  produce  ; and  in  the  sweat  of  thy  brow  thou  shalt  eat  bread,  until 
thou  returnest  to  the  earth  out  of  which  thou  wast  taken ; for  dust  thou 
,art,  and  unto  dust  shalt  thou  return.’ 

The  Lord  God  now  made  for  Adam  and  Eve  garments  of  skins  to 
clothe  them ; but  the  beautiful  garden  was  no  longer  to  be  their  abode. 


rotti  this  tinio  forth  they  were  to  labour  hard  to  till  the  earth,  out  of 
hich  they  were  taken.  So  God  sent  them  out  of  Paradise,  and  placed 
lerubim,  with  a flaming  sword  turning  every  way,  to  guard  the  entrance 
F the  garden 
ad  to  keep  the 
*ee  of  life. 

Adam  and 
ive  knew,  when 
i was  too  late, 
rhat  a fearful 
tiange  they  had 
lade,  from  the 
eautiful  flowers 
nd  fruit-trees 
f their  former 
leasant  abode, 
to  the  rude  and 
ard  labour  of 
illing,  sowing, 
nd  planting  the 
ough  soil,  that 
Lad  now  to  be 
leared  of  briers 
nd  thorns.  God, 
lowever,  had 
>een  very  mer- 
iful  to  them, 
nd  had  pro- 
nised  them  that 
he  time  would 
iome  when  a Ke- 

leemer  should  be  born,  who  should  be  sent  to  destroy  all  the  works  of 
he  serpent,  by  whose  envy  and  deceit  they  had  come  to  be  banished  out 
>f  Paradise,  and  who  should  again  completely  restore  the  kingdom  of 
Jod  upon  the  earth. 

They  set  themselves  then  cheerfully  to  their  labour,  and  began  to 
>lant  and  to  cultivate  the  ground,  and  to  make  use  of  their  power  over 
he  brute  creatures  to  surround  themselves  with  flocks  of  sheep  and 
oats  and  other  animals.  In  this  condition  their  first  two  children  were 
orn.  Cain  the  eldest,  who  cultivated  the  ground ; and  Abel,  who  be- 
ime  a shepherd  and  looked  after  the  flocks  of  sheep  and  goats,  the 
rst-fruits  of  which  he  offered  in  sacrifice  to  God. 

As  Satan  gained  his  victory  in  the  garden  of  Paradise  over  Adam  and  Eve 
by  deceiving  them  to  eat  of  the  fruit  of  a tree,  Jesus  Christ,  by  His  acceptance 
in  the  Garden  of  Gethsemane  of  the  chalice  which  God  the  Father  gave  to 
Him,  has  overcome  all  the  wiles  of  Satan,  and  has  purchased  our  Redemption 
by  the  fruit  of  the  tree  of  the  Cross. 


ADAM  AND  EVE  EXPELLED  OUT  OF  PARADISE 


16 


§ 5.  Worship  of  God  by  Sacrlfide. 

Almighty  God  continued  His  mercy  to  Adam  and  Eve  after  their 
banishment  from  Paradise.  As  a comfort  in  the  midst  of  their  labour, 
He  taught  them  to  keep  holy  the  seventh  day,  and  to  enjoy  it  as  a day 
of  rest  from  the  toils  and  hard  work  of  the  other  days  of  the  week ; and 
more  than  this,  He  taught  them  also  the  manner  how  they  were  to  spend 
- We  shall  often  have  occasion,  in  the  course  of  our  history,  to  read  of 
rifices  being  offered  to  God,  and  of  animals  being  slain  upon  the  altar, 
will  be  very  interesting  to  know  that  these  sacrifices  were  what  God 
'mself  first  taught  Adam  to  offer,  in  order  to  sanctify  the  holy  seventh 
sabbath  day,  on  which  God  rested  from  the  work  that  He  had  made. 
You  have  often  read  of  poor  people,  when  they  come  into  the  court 
. king  or  of  some  other  great  person,  to  beg  a favour  from  him,  how 
they  try  to  find  something  or  other  of  as  much  value  as  they  can,  to 
offer  him  as  a present,  in  order  to  dispose  the  great  man  to  listen  favour- 
ably to  them,  and  to  do  for  them  what  they  want  to  have  done.  Great 
people  are  usually  pleased  to  see  the  poor  doing  their  best  to  show  them 
honour ; and  when  they  ask  anything  that  is  reasonable,  their  request 
is  generally  granted.  Though  God  had  taken  Paradise  away  from  Adam 
and  Eve  on  account  of  their  sin,  still  He  had  given  them  the  rest  of  the 

earth  to  cultivate,  and  by 
their  labour  they  wero 
still  able  to  grow  rich 
with  the  produce  of  their 
husbandry  and  of  their 
flocks  and  herds.  God 
therefore  was  pleased  that 
Adam  should  show  by 
some  token,  that  all  that 
he  got  by  his  labour  was 
the  gift  of  God.  He  there- 
fore taught  him  to  cease 
from  labour,  and  to  keep 
holy  each  seventh  or  sab- 
bath day,  and  also  to  offer 
in  sacrifice  to  God  some 
part  of  the  produce  of  the 
earth  or  of  the  increase  of 
his  flocks.  Eor  this  pur- 
pose God  showed  him  the 
manner  of  the  sacrifice, — 
how  he  was  to  build  an 
altar,  and  how  the  gift 
that  he  offered  upon  it  was  to  be  burnt  with  fire.  The  reason  of  this 
was,  to  show  that  after  it  had  been  given  to  God  it  was  no  longer  to  be 


* - 4 

abel’s  offering  of  sacrifice,  according  to  the 

COMMAND  OF  GOD. 


17 


turned  to  any  use  for  Adam  himself,  but  to  be  consumed  whole  and  en- 
tire, in  token  of  the  supreme  dominion  of  God  over  all  His  creatures. 

St.  Paul  (Heb.  x.  4)  says  it  is  impossible  that  with  the  blood  of  oxen  and  of 
goats  sms  should  be  taken  away.  But  it  pleased  God  to  accept  such  sacrifices 

wh™en  ° -fihe  C0Tgnf  the-0ne  true  Victim  JesU8  Christ,  in  the  renewal  of 
whose  sacrifice  on  the  Cross,  in  the  unbloody  sacrifice  of  the  Mass,  all  other 
sacrifices  are  done  away.  ’ cr 


§ 6.  Cain’s  jealousy,  and  the  first  Murder.  Abel  the  just  is  Jailed. 

As  the  family  sacrifices  were  offered  to  God  on  the  holy  sabbath  day, 
God  showed  more  favour  to  the  offerings  of  Abel  than  to  those  of  Cain  • 
and  Cam  in  place  of  laying  the  blame  upon  himself  and  upon  his  own 
proud  and  bad  spirit,  became  more  and  more  jealous  of  the  marks  of 
favour  which  were  shown  to  the  offerings  of  Abel  over  his  own.  At 
length  his  jealousy  grew  so  strong  that  he  made  up  his  mind  that  he 
would  murder  lus  brother,  and  from  this  time  he  began  to  watch  for 
ins  opportunity. 

Whilst  he  was  in  this  angry  and  jealous  state  of  mind,  God  spoke 
to  him,  and  said : 1 

4 Why  art  thou 
angry?  and  why 
is  thy  counte- 
nance fallen  ? If 
thou  doest  well 
(like  thy  brother 
Abel),  shalt  thou 
not  also  receive  a 
reward  ? and  if 
thou  doest  ill, 
though  sin  stands 
at  the  door,  still 
thou  canst  over- 
come the  desire 
to  commit  it,  and 
canst  have  domi- 
nion over  it.’ 

Cain,  however, 
was  not  made 
any  better  by  this 
warning;  and 
when  the  occa- 
sion offered,  he 
said  to  his  brother 
Abel,  4 Let  us  go 

forth  abroad  to-  EVE  mourning  oyer  abel. 


gether ; and  when  they  were  in  the  field,  Cain  rose  up  against  his 
brother  and  slew  him. 


c 


18 


Though,  no  human  eye  had  seen  this  murder,  Almighty  God  knew 
what  had  been  done ; and  He  called  Cain  and  said  : 4 Where  is  thy  bro- 
ther Abel  V Caiii  answered  : 4 1 know  not.  Am  I my  brother’s  keeper  V 
And  God  said  to  him  : 4 What  hast  thou  done  h The  voice  of  thy  bro- 
ther’s blood  crieth  to  Me  from  the  earth.  How,  therefore,  cursed  shalt 
thou  be  upon  the  earth,  which  hath  opened  her  mouth  and  received  the 
blood  of  thy  brother  at  thy  hand.  When  thou  shalt  till  it,  it  shall  not 
yield  thee  its  fruit ; a fugitive  and  a vagabond  shalt  thou  be  upon  the 
earth.’  And  Cain  said  to  the  Lord  : 4 My  iniquity  is  greater  than  that  I 
may  deserve  pardon.  Behold  Thou  dost  cast  me  out  this  day  from  t^ie 
face  of  the  earth,  and  I shall  be  hidden  from  Thy  face,  and  I shall  be  a 
vagabond  and  a fugitive  on  the  earth ; every  one  therefore  that  findeth 
me  shall  kill  me.’  And  the  Lord  said  to  him  : 4 Ho,  it  shall  not  be  so  ; 
but  whosoever  shall  kill  Cain  shall  be  punished  sevenfold.’  And  God  set 
a mark  upon  Cain,  that  whosoever  found  him  should  not  kill  him.  So 
Cain  went  out  from  the  face  of  the  Lord,  and  dwelt  as  a fugitive  on  the 
earth,  at  the  east  side  of  Eden. 

Eve  mourning  over  the  death  of  Abel  the  just  ia  a figure  of  the  Blessed 
Virgin  mourning  over  Jesus  Christ  taken  down  dead  from  the  Cross.  Abel  * 
slain  by  his  brother  Cain  is  a figure  of  Jesus  Christ  murdered  by  His  own 
people  the  Jews.  Cain  a fugitive  after  the  niurder,  with  the  blood  of  his 
brother  crying  out  against  him,  is  a figure  of  the  Jews,  fugitives  in  all  nations, 
with  the  guilt  of  the  blood  of  Jesus  on  them  and  on  their  children. 

§ 7.  The  World  before  the  Flood . 

Cain  was  now  banished  from  the  4 face  of  the  Lord,’  and  was  forced 
to  live  separate  from  the  members  of  Adam’s  family  who  feared  God. 
He  settled  himself  on  the  east  of  Eden,  and  became  the  father  of  a nu- 
merous family,  who  were  brought  up  by  him  without  any  fear  or  know- 
ledge of  God.  Cain  had  now  become  what  is  called  an  open  infidel  or 
unbeliever,  and  had  ceased  either  to  teach  or  practise  any  religious  duty. 

From  the  creation  of  Adam  to  the  Flood,  historians  generally  reckon 
a period  of  1700  years ; and  though  but  little  is  said  in  the  Bible  about 
the  state  of  the  world  then,  Jesus  Christ  has  told  us  that  it  was  not  par- 
ticularly different  from  what  it  is  now.  There  were  numbers  of  famous 
men,  who  at  the  time  made  themselves  a great  name  in  the  world ; while 
the  ordinary  run  of  people  were  busy  in  planting  their  vineyards,  build- 
ing their  houses,  buying  and  selling,  marrying  and  being  given  in  mar- 
riage (Luke  xvii.  27),  much  the  Isame  as  they  do  at  the  present  day. 

There  was,  however,  a great  distinction  between  the  children  of  the 
family  of  Cain  and  those  of  Seth,  the  next  son  of  Adam  born  after  the 
murder  of  Abel.  All  the  family  of  Cain  were  infidels,  who  never  troubled 
themselves  in  any  way  at  all  about  prayer  or  sacrifice  or  the  worship  of 
God ; while  Seth  was  a just  man,  who  taught  all  his  household  to  fear 
God,  and  to  offer  the  sacrifices  which  God  had  commanded.  Enos,  the 
son  of  Seth,  was  particularly  remarkable  for  having  exerted  himself  to 
establish  the  worship  of  God ; and  so  strong  was  the  feeling  on  the  part 


19 

Of  the  different  families  of  Seth  and  Cain,  that  they  remained  for  some 
centuries  separated  from  each  other ; the  religious  families  looking  upon 
the  impious  race  as  quite  unfit  company  for  themselves,  and  the  unbe- 
lievers having  just  the  same  scorn  and  contempt  for  those  who  feared 
Uod  as  the  same  kind  of  persons  have  still  at  the  present  day. 

In  this  state  of  tilings  Almighty  God  showed  His  mercy  for  the  un- 
believing race,  by  sending  them  a prophet  in  the  person  of  Enoch  the 
sixth  from  Adam,  who  went  about  warning  the  unbelieving  families  that 
God  wouid  come  surrounded  with  all  His  holy  angels,  and  that  He  would 

wTtv  a J^ment  against  all  the  blasphemers  of  Hi3  name  for  all  the 
hard  things  they  had  spoken  against  Him’  (Jude  15). 


§ 8.  Increase  of  Sin.  Noe  and  the  Ark.  The  Deluge,  (b.c.  2524.) 

God  seeing  that  wickedness  was  increasing  on  the  earth,  said  : ‘ The 

JEffi1?  W1n  a WTed  by  MJr  SPirit’  for  they  are  flesh.  Their  days 
shall  be  a hundred  and  twenty  years.’  In  other  words,  God  would  give 

? tnal  j0.1,  a hundred  and  twenty  years  longer.  And  when  the 
wickedness  of  the  world  went  on  still  increasing,  and  God  saw  ‘that  all 

TT,n^r?  w°futhieir  h<rrt  Was  bent  upon  evil  at  all  times,’  it  repented 
JlVbaVb0  had  made  man  on  the  earth.  And  being  touched  in- 
wardly with  sorrow  of  heart,  He  said : ‘ I will  destroy  man  whom  I 
lave  created  from  the  face  of  the  earth,  from  man  even  to  beasts,  from 

t0  tllG  &WlS  °fthe  ah';  f°rit  rehentetbMethat 
Hoe  alone  was  a just  man,  who,  together  with  his  three  sons,  Sem, 


NOE  CAUSES  THE  ANIMALS  TO  ENTER  THE  ARK. 


20 


PV>orr»  cmd  Tanheth  found  favour  "before  God,  and  God  said  to  him. 

‘ The  end  of  all  flesh’ is  come  before  Me  j the  earth  isMiedwiOi  equity 
through  them,  and  I will  destroy  them  with  the  earth  Make thee  an 
ark  of  timber  planks ; thou  shalt  make  little  rooms  m the  ark,  and  thou 
shalt  pitch  it  within  and  without.  Behold  I will  bring  the  waters  of  a 
great  flood  upon  the  earth,  to  destroy  all  flesh  wherein  is  the  breath  of 
life  under  heaven/ 


THE  DELUGE. 


Noe  believed  God,  and  immediately  commenced  the  work  of  build- 
in^  the  ark,  which  is  supposed  to  have  kept  Bim  employed  for*  a hun- 
dred years,  during  which  time  he  had  to  endure  all  the  scoffs  and  jeers 
of  hi/unbelieving  neighbours,  who  we  may  be  sure  passed  many  remarks 
upon  the  folly  of  the  work  on  which  he  was  busy ; built  as  it  was,  to  ad 
armearance  far  away  from  any  water  on  which  it  could  he  made  of  use. 
Noe,  however,  as  became  a just  man,  showed  his  faith  by 
for  so  many  years  ; and  at  length,  when  all  was  finished,  and  the  wn 
ing  of  God  continued  to  be  totally  disregarded,  God  appeared  to  Noe 
and  said  : ‘ Go  in,  thou  and  all  thy  house,  into  the  ark  ; foi  thee  have 
I seen  just  before  Me  in  this  generation.  For  yet  a while,  after  sev 
days,  I will  rain  upon  the  earth  forty  days  and  forty  nights , and  I w 
destroy  every  substance  that  I have  made  from  the  face  of  the  eart  . 


21 


No e did  as  he  was  told ; and  "by  the  end  of  the  seventh  day  all  were 
safe  within  the  ark,  as  God  had  commanded  him.  The  rain  fell, "and  the 
waters  prevailed  over  the  earth  beyond  measure,  and  all  flesh  was  de- 
stroyed that  moved  upon  the  earth,  both  of  fowl,  cattle,  beasts,  all  creep- 
ing things,  and  all  men ; and  every  thing  in  which  was  the  breath  of 
life  on  the  earth  died.  Noe  alone  remained,  and  they  that  were  with 
him  in  the  ark.  And  the  water  prevailed  upon  the  earth  a hundred  and 
fifty  days. 

This  was  a terrible  end  to  the  blindness  and  the  crimes  of  the  people 
who  suffered  this  sudden  judgment.  But  they  had  had  several  warnings 
to  which  they  might  have  listened,  only  they  would  not ; and  at  length 
it  became  too  late. 

The  Deluge  is  a figure  of  the  last  general  Day  of  Judgment,  when  Jesus 
Christ  will  sit  to  judge  the  world.  And  the  saving  of  Noe  and  his  sons  in  the 
ark  is  a figure  of  the  Sacrament  of  Baptism  (1  St.  Peter  iii.  21). 


The  Second  Era  of  the  World. 

FROM  THE  DELUGE  TO  THE  CALL  OF  ABRAHAM  (THE  FIRST  HOUR  OF  THE 
VINEYARD).  (DATES  UNCERTAIN.  B.C.  2524  TO  B.C.  2107.) 

§ 9.  Noe  saved  f rom  the  Flood.  God's  Covenant  ivitli  him.  Noe  fore- 
tells the  Birth  of  the  Messias  in  the  Family  of  Sem. 

1 And  God  remembered  Noe  and  all  the  living  creatures  and  all  the 
cattle  which  were  with  him  in  the  ark,  and  brought  a wind  on  the  earth, 
and  the  waters  were  abated.  The  fountains  also  of  the  deep  and  the 
floodgates  of  heaven  were  shut  up,  and  the  rain  was  restrained ; and  the 
ark  rested  in  the  seventh  month,  in  the  seventh  day  of  the  month,  upon 
the  mountains  of  Armenia.  And  after  that  forty  days  were  passed,  Noe 
opening  the  window  of  the  ark  which  he  had  made,  sent  forth  a raven, 
which  went  forth  and  did  not  return  till  the  waters  were  dried  up  upon 
the  earth.  He  sent  forth  also  a dove  after  him,  to  see  if  the  waters  had 
now  ceased  upon  the  face  of  the  earth.  But  she  not  finding  where  her 
foot  might  rest,  returned  to  him  into  the  ark,  for  the  waters  were  upon  the 
whole  earth ; and  he  put  forth  his  hand  and  caught  her  and  brought  her 
into  the  ark.  And  having  waited  yet  seven  other  days,  he  again  sent 
forth  the  dove  out  of  the  ark.  And  she  came  to  him  in  the  evening, 
carrying  a bough  of  an  olive-tree  with  green  leaves  in  her  mouth.  Noe 
therefore  understood  that  the  waters  had  gone  from  the  earth.’ 

Noe,  at  God’s  command,  now  went  out  of  the  ark  and  built  an  altar 
to  the  Lord,  on  which  he  offered  a sacrifice  of  all  the  clean  animals  that 
had  been  taken  into  the  ark.  And  God  promised  never  more  to  destroy 
every  living  thing  upon  the  earth  as  He  had  done,  saying  : 1 Hencefor- 
ward seed-time  and  harvest,  cold  and  heat,  summer  and  winter,  night 
and  day,  shall  no  more  cease.’ 


22 


. God  also  blessed  Noe  and  bis  sons,  and  said  to  them : 4 Increase  and 
multiply  and  fill  the  earth ; let  the  fear  and  dread  of  you  he  upon  all 
the  beasts,  and  upon  everything  that  moveth  upon  the  earth.’  He  gave 

them  also  the 
law  : 4 Whoever 
shall  shed  man’s 
blood,  his  blood 
also  shall  be  shed ; 
for  man  was  made 
in  the  image  of 
God.’ 

God  also  said : 
6 1 will  establish 
My  covenant  with 
you,  and  all  flesh 
shall  be  no  more 
destroyed  with 
the  waters  of  a 
flood,  neither 
shall  there  be 
from  henceforth 
a flood  to  waste 
the  earth.’  And 
God  said  : 4 This 
is  the  sign  of  the 
covenant  which  I 
give  between  Me 
and  you,  and  to 
every  living  soul 
that  is  with  you, 

for  perpetual  generations.  I will  set  My  bow  in  the  clouds,  and  it  shall 
be  the  sign  of  a covenant  between  Me  and  between  the  earth.  And  when 
I shall  cover  the  sky  with  clouds,  My  bow  shall  appear  in  the  clouds  : 
and  I will  remember  My  covenant  with  you,  and  with  every  living  soul 
that  beareth  flesh  : and  there  shall  no  more  be  the  waters  of  a flood  to 
destroy  all  flesh.  And  the  bow  shall  be  in  the  clouds,  and  I shall  see  it, 
and  shall  remember  the  everlasting  covenant  that  was  made  between 
God  and  every  living  soul  of  all  flesh  which  is  upon  the  earth.’ 

Noe  now  began  to  be  a husbandman,  and  planted  a vineyard ; and 
towards  the  close  of  his  life  he  uttered  a very  remarkable  prophecy  re- 
specting his  three  sons.  God  had  promised  the  future  Messias  to  Eve 
after  her  disobedience ; but  it  was  not  as  yet  known  to  any  one  from 
which  of  the  three  sons  of  Noe  the  future  Eedeemer  was  to  be  born. 
Noe,  filled  with  the  Spirit  of  God,  declared  this,  saying  : 4 Blessed  be 
the  Lord  God  of  Sem.’  He  blessed  Japheth  also,  and  said  : 4 May  God 
enlarge  Japheth,  and  may  He  dwell  in  the  tents  of  Sem ;’  eastern  figura- 


23 


tive  language  signifying  that  the  children  of  Japheth  were  to  be  blessed 
in  listening  to  the  heavenly  doctrine  which  was  to  come  into  the  world 
through  the  family  of  Sem.  As  Cham  had  been  guilty  of  a great  act  of 
impiety  to  his  father,  he  was  cursed  in  the  person  of  his  son  Chanaan. 

‘ Cursed  be  Chanaan,  a servant  of  servants  shall  he  be  to  his  brethren 
a prophecy  fulfilled  to  this  day  in  the  general  slavery  of  the  African 
race,  descended  from  Cham. 

§10.  The  Building  of  the  Tower  of  Babel,  and  the  Confusion  of  Lan- 
guages in  the  World . The  Rise  and  Groiutli  of  the  sin  of  Idolatry . ? 

Up  to  this  time,  all  the  families  of  whom  Noe  was  the  forefather 
spoke  but  one  language  : and  this  one  language  was  the  only  one  known 
upon  earth.  As  time  went  on,  the  people  began  to  move  forward  from 
Mount  Ararat,  and  a number  of  families  settled  in  a plain  in  the  land  of 
Sennaar,  and  dwelt  in  it.  ‘ And  each  one  said  to  his  neighbour,  Come, 
let  us  make  bricks,  and  bake  them  with  fire.  And  they  said,  Come,  let 
us  make  a city  and  a tower,  the  top  of  which  may  reach  to  heaven,  and  let 
us  make  our  name  famous  before  we  be  scattered  abroad  into  all  lands. 
And  the  Lord  came  down  to  see  the  city  and  the  tower  which  the  chil- 
dren of  Adam  were  building.  And  He  said  : Eehold,  it  is  one  people, 
and  they  have  all  one  tongue  : and  they  have  begun  to  do  this,  neither 
will  they  leave  off  from  their  designs  till  they  accomplish  them  in  deed ; 
come,  therefore,  let  Us  go  down,  and  there  confound  their  tongue,  that 
they  may  not  understand  one  another’s  speech.  So  the  Lord  scattered 
them  from  that  place  into  all  lands,  and  they  ceased  to  build  the  city. 
And  the  name  thereof  was  called  Babel,  because  there  the  language  of 
the  whole  earth  was  confounded ; and  from  thence  the  Lord  scattered 
them  abroad  upon  the  face  of  all  countries.’ 


BIBS  NIMBOUD,  BELIEVED  TO  HAVE  BEEN  THE  SITE  OF  THE  TOWEB  OF  BABEL. 


24 


Tradition  says  that  the  prophet  H oe  gave  his  children  seven  com- 
mandments, which  were  the  foundation  of  the  notions  of  right  and 
wrong  that  are  common  to  all  people.  From  him  all  the  nations  carried 
away  with  them  into  their  different  settlements  the  belief  in  the  birth 
of  a Messias  from  the  family  of  Sem,  the  knowledge  of  God  and  of  His 
future  day  of  judgment,  as  also  of  the  duty  of  prayer,  and  of  observing 
the  Sabbath  with  sacrifices.  Such  was  the  simple  plain  religion  which 
Hoe,  whom  St.  Paul  calls  a preacher  of  justice,  taught  to  his  sons;  and 
this  would  have  continued  if  the  nations  had  preserved  what  they  had 
learned  from  Hoe.  However,  unhappily  they  did  not  preserve  it.  Though 
they  were  too  frightened  at  the  memory  of  the  terrible  judgment  of  the 
deluge  tQ  become  infidels  like  the  people  before  the  deluge,  they  began 
to  wish  for  objects  of  worship  which  they  might  be  able  to  see,  and 
thus  in  the  end  they  were  led  to  make  images,  which  after  a time  came 
to  be  worshipped  as  gods.  First,  however,  they  began  to  worship  the 
sun,  moon,  and  stars,  fancying  from  their  beauty  and  regular  movement 
that  they  must  be  gods ; next,  they  took  the  image  which  had  been  set 
up  in  honour  of  some  great  king  or  statesman,  and  began  to  call  it  a 
god.  Then  they  worshipped  stones,  which  had  been  consecrated  to  God 
in  particular  places,  as  altars  for  sacrifice ; and  lastly,  from  the  custom 
of  embalming  the  dead,  they  came  to  offer  sacrifices  to  deceased  mem- 
bers of  their  own  families,  and  to  look  upon  them  as  gods.  In  all  these 
perversions  of  truth,  the  devils  took  beyond  doubt  a considerable  part ; 
for  the  power  of  the  devils  was  permitted  by  Almighty  God  to  be  very 
great  before  Jesus  Christ  came  into  the  world  to  destroy  their  works. 

St.  Paul  says  of  the  children  of  Hoe,  that  they  fell  away  to  idolatry. 
‘ They  corrupted  their  knowledge  of  God,  changing  the  glory  of  the  in- 
corruptible God  into  the  images  of  men,  of  birds,  four-footed  beasts,  and 
serpents’  (Rom.  i.  23).  Thus  the  families  of  the  earth  came  again  to 
fall  into  a fresh  kind  of  sin,  the  worship  of  idols,  as  the  Book  of  Wisdom 
says  : i The  worship  of  wicked  idols  is  the  cause  of  all  evils,  and  their 
beginning  and  end’  (Wisd.  xiv.  27).  God  now  decreed  to  make  choice 
of  an  entirely  new  measure  for  saving  the  world  from  the  shame  and  sin 
about  to  be  brought  in  by  the  worship  of  idols.  He  determined  from  this 
time  to  choose  a particular  nation  out  of  all  the  nations  of  the  world,  and 
we  shall  see  in  what  way  He  gave  to  this  chosen  nation  holy  lawgivers, 
priests,  kings,  and  prophets,  and  lastly  Jesus  Christ,  the  Divine  Re- 
deemer of  all  the  world,  who  was  born  in  it  from  the  pure  and  blessed 
Virgin  Mary. 

Of  this  chosen  Jewish  or  Israelite  nation,  Abraham,  a great  and 
holy  man,  is  now  to  be  called  to  become  the  patriarch  and  founder. 

The  nations  of  the  world  suffered  a great  punishment  upon  their  pride 
in  the  confusion  of  their  speech,  and  in  their  separation  one  from  another. 
Jesus  Christ  has  in  part  removed  this  punishment ; for  He  has  again  made  all 
the  nations  of  the  earth  one  religious  family  in  His  Church,  under  the  supreme 
government  of  the  Successor  of  St,  Peter,  and  as  partakers  of  one  and  the 
same  Sacrifice  of  the  Altar, 


25 


The  Third  Era  of  the  World,  and  the  First  Era  of  Jewish  History. 

(dates  uncertain.  FROM  B.C.  2107  TO  B.C.  1490.) 

N.B.  From  this  point  history  is  divided  into  Sacred  and  Profane.  Sacred  history 
follows  the  course  of  the  chosen  Israelite  nation  ; Profane  history  relates  what 
is  known  respecting  all  the  other  people  descended  from  Noe  who  fell  into 
idolatry. 

(First  Beginning  of  the  Israelite  History.) 

§11.  The  Call  of  Abraham  to  be  the  founder  of  the  chosen  nation  of 
the  Israelites  or  Jews.  He  is  commanded  to  go  into  the  land  of  Ca- 
naan, there  to  live  separate  from  all  the  idolatry  and  vice  into  which 
the  nations  were  rapidly  falling.  {About  2107  before  Christ.) 

And  the  Lord  said  to  Abram  (his  name  was  called  Abraham  at  a 
later  period),  ‘ Go  forth  out  of  thy  country,  and  from  thy  kindred,  and 
from  thy  father’s  house,  and  come  into  the  land  which  I shall  show 
thee.  And  I will  make  of  thee  a great  nation  ; and  I will  bless  thee, 
and  magnify  thy  name,  and  thou  shalt'  be  blessed.  I will  bless  them 
that  bless  thee,  and  curse  them  that  curse  thee ; and  in  thee  shall  all 
the  kindred  of  the  earth  be  blessed.’  So  Abram  went  out  as  the  Lord 
had  commanded  him,  and  Lot  went  with  him  : Abram  was  seventy-five 
years  old  when  he  went  forth  from  Haran.  And  he  took  Sarai  his  wife, 
and  Lot  his  brother’s  son,  and  all  the  substance  which  they  had  gathered  : 
and  they  went  out  to  go  into  the  land  of  Canaan.  And  when  they  were 
come  into  it,  Abram  passed  through  the  country  into  the  place  of  Sichem, 
as  far  as  the  noble  vale ; now  the  Canaanite  was  at  that  time  in  the  land. 


Brief  Outline  of  the  Profane  History.  The  Four  Great  Empires— Assyrian, 
Persian,  Greek,  and  Roman.  The  Glory  of  the  City  of  Borne . 

In  the  Valley  of  the  Nile  the  descendants  of  Cham  formed  the  rich  and  power- 
ful kingdom  of  Egypt,  into  which  the  chosen  Hebrew  people  went  down  to  dwell 
in  the  time  of  Jacob,  being  invited  to  come  by  Joseph  their  brother,  who  had  be- 
come Governor.  This  kingdom  did  not  continue,  and  Egypt  at  the  time  of  Jesus 
Christ  was  a province  of  the  Roman  Empire. 

The  Assyrian  Empire. — The  Assyrians  were  the  first  to  form  a vast  empire 
in  Asia,  subduing  by  their  armies  numerous  tribes  and  people.  The  capital  city  of 
this  empire  was  at  first  Nineveh,  and  afterwards  the  seat  of  empire  was  changed 
to  the  great  city  of  Babylon.  This  Assyrian  Empire  invaded  the  kingdom  of 
Israel,  and  carried- off  the  ten  tribes  of  Israel,  dispersing  them  over  all  its  cities. 
Also  it  next  invaded  the  kingdom  of  Juda,  took  Jerusalem,  and  burnt  the  Temple 
of  Solomon,  carrying  the  chief  of  the  people  into  a captivity  in  Babylon  which 
lasted  seventy  years. 

The  Persian  Empire. — After  this  the  imperial  power  passed  over  to  the 
Medes  and  Persians.  Esther,  the  Jewish  maiden,  became  one  of  the  Queens  of 
the  Empire,  and  by  her  intercession,  saved  her  people  from  a threatened  destruc- 
tion. Under  Cyrus,  the  first  Persian  Emperor,  the  captive  Jews,  led  by  Nehemias, 
returned  to  Jerusalem  from  Babylon,  and  rebuilt  the  Temple. 

The  Grecian  Empire. — The  imperial  power  next  passed  into  the  hands  of 
the  Greeks,  who,  under  Alexander  the  Great,  conquered  the  Persians.  This  em- 


26 


And  the  Lord  appeared  to  Abram,  and  said  to  him : ‘ To  thy  seed  will 
I give  this  land.’  And  he  built  there  an  altar  to  the  Lord,  who  had 
appeared  to  him.  And  passing  on  from  thence  to  a mountain  that  was 
on  the  east  side  of  Bethel,  he  there  pitched  his  tent,  having  Bethel  on 
the  west,  and  Hai  on  the  east ; he  built  there  also  an  altar  to  the  Lord, 
and  called  upon  His  name. 

Idolatry  prevailed  to  a great  extent  in  the  land  of  Canaan  when 
Abram  came  into  it,  and  on  this  account  he  was  not  permitted  by 
God  either  to  have  any  fixed  abode  in  it,  or  to  have  any  communication 
with  the  people  of  the  country,  or  to  own  any  part  of  the  soil.  He  was 
required  to  live  as  became  a prophet  of  God,  in  the  midst  of  people  who 
were  falling  away  to  the  practice  of  wicked  superstitions  and  vices  and 
to  the  wbrship  of  dumb  idols.  His  generosity  in  obeying  every  command 
of  God  has  earned  for  him  the  title  of 4 Faithful  Abraham7  and  ‘ Father 
of  the  Faithful’  from  all  generations,  to  whom  his  example  is  a pat- 
tern of  perfect  obedience  and  trust  in  God,  and  of  a life  of  thorough  self- 
denial  and  sacrifice. 

Abram  and  Lot  had  now  become  so  rich  in  flocks  and  herds,  that 
the  land  was  no  longer  able  to  bear  them,  that  they  might  dwell  together. 
Whereupon,  as  they  were  dwelling  near  to  Hebron  after  their  return 
from  Egypt,  there  arose  a strife  between  the  herdsmen  of  Abram  and 
of  Lot.  At  that  time  the  Canaanite  and  the  Pherezite  dwelt  in  that 
country.  Abram  therefore  said  to  Lot : ‘ Let  there  be  no  quarrel,  I 
beseech  thee,  between  me  and  thee,  and  between  my  herdsmen  and  thy 
herdsmen : for  we  are  brethren.  Behold,  the  whole  land  is  before  thee  : 
depart  from  me,  I pray  thee : if  thou  wilt  go  to  the  left  hand,  I will 


pire,  at  Alexander’s  death,  fell  into  four  kingdoms,  with  one  of  which  the  Israel- 
ites fought  many  severe  battles,  under  the  leadership  of  the  Macchabees,  suffering 
great  persecutions  and  great  sacrileges  to  their  Sanctuary  from  it. 

The  Roman  Empire. — Lastly,  the  imperial  power  passed  into  the  hands  of 
the  Romans,  under  whom  the  Hebrew  nation  became  subject  to  the  rule  of  a 
stranger  as  king,  viz.  Herod  the  Idumean,  made  King  of  Judea  by  the  Romans. 
It  was  Pontius  Pilate,  the  Governor  appointed  over  Judea  by  the  Roman  Empire, 
who,  at  the  demand  of  the  Jews,  gave  judgment  that  Jesus  Christ  should  be  cruci- 
fied, and  the  sentence  of  Pontius  Pilate  for  His  crucifixion  was  carried  into  execu- 
tion by  the  soldiers  of  this  empire.  This  Roman  Empire  was  the  most  wonderful 
of  all  the  four.  It  never  belonged  to  any  nation  or  people,  but  it  held  its  seat  in 
the  single  city  of  Rome.  By  its  armed  legions  the  city  of  Rome  gradually  con- 
quered all  the  known  wTorld,  and  gave  to  the  different  conquered  people  the 
benefit  of  the  laws  and  government  of  the  Roman  Empire.  Rome  admitted,  with- 
out distinction,  persons  out  of  every  nation,  who  were  worthy,  to  the  honours  of 
its  citizenship  ; and  thus  from  the  first  beginning  the  city  of  Rome  had  the  glory 
of  being  the  mother  and  mistress  of  nations,  improving  them  by  its  laws,  and 
ennobling  them  with  the  honours  of  its  citizenship  ; but  Rome  was  never  itself 
the  city  of  any  one  tribe  or  nation.  It  was  thus  from  the  first  beginning  that 
Rome  was  marked  out  as  the  fitting  seat  of  the  supreme  Government,  which 
it  has  pleased  Jesus  Christ  to  intrust  to  the  Successors  of  St.  Peter,  over  all  the 
Christian  people  and  nations  of  the  whole  earth,  past,  present  and  to  come,  who 
enter  into  the  fold  of  the  Catholic  Church. 


27 


take  the  right : if  thou  choose  the  right  hand,  I will  pass  to  the  left.’ 
And  Lot,  lifting  up  his  eyes,  saw  all  the  country  about  the  Jordan, 
which  was  watered  throughout  before  the  Lord  destroyed  Sodom  and 


SYRIAN  SHEPHERDS’  ENCAMPMENT. 


Gomorrha  as  the  paradise  of  the  Lord,  and  like  Egypt  as  one  comes  to 
Segor.  And  Lot  chose  to  himself  the  country  about  the  Jordan,  and  he 
departed  from  the  east : and  they  were  separated  one  brother  from  thp 
other.  Abram  dwelt  in  the  land  of  Canaan;  and  Lot  abode  in  the 
towns  that  were  about  the  Jordan,  and  dwelt  in  Sodom.  Now  the  men 
of  Sodom  were  very  wicked,  and  sinners  before  the  face  of  the  Lord 
beyond  measure. 

After  Lot  had  departed  from  Abram,  God  appeared  to  him,  and  re- 
newed all  His  promises  once  more.  And  it  was  told  to  Abram,  that 
there  had  been  war,  and  that  Lot  had  been  carried  away  prisoner ; upon 
which  he  gathered  together  all  his  servants  and  the  shepherds  that  were 
his  neighbours,  and  pursued  after  the  invaders.  They  came  up  with 
them  at  Dan,  and  rushed  in  upon  them  and  defeated  them.  Thus  Lot 
was  rescued,  and  the  invaders  were  pursued  to  Hoba,  on  the  way  to  Da- 
mascus. On  their  return,  the  king  of  Sodom  came  out  to  meet  Abram ; 
and  Melcliisedech  the  king  of  Salem  bringing  forth  bread  and  wine,  for 
he  was  the  Priest  of  the  most  high  God,  blessed  him,  and  said : 1 Blessed 
be  Abram  by  the  most  high  God,  who  created  heaven  and  earth.  And 
blessed  be  the  most  high  God,  by  whose  protection  thine  enemies  are  in 
thy  hands.’  And  Abram  gave  to  Melcliisedech  tithes  of  all  that  they  had 
taken.  And  the  king  of  Sodom  said  to  Abram : ‘Give  me  the  persons,  and 


28 


the  rest  take  to  thyself.’  And  he  answered  him  : 4 1 lift  up  my  hand  to 
the  Lord  God  the  Most  High,  the  possessor  of  heaven  and  earth, — that 
from  the  very  woof-thread  unto  the  shoe-latchet,  I will  not  take  of  any- 
thing that  is  thine,  lest  thon  say,  I have  enriched  Abram  ; except  such 
things  as  the  young  men  have  eaten,  and  the  shares  of  the  men  that 
came  with  me,  Aner,  Escol,  and  Mambre,  these  shall  take  their  shares.’ 
Abram  remembered  that  the  men  of  Sodom  were  extremely  wicked,  and 
therefore,  unlike  Lot,  would  have  nothing  to  do  with  them. 

The  Sacrifice  of  Melchisedech  is  a figure  of  the  Holy  Sacrifice  of  the  Mass, 
in  which  Jesus  Christ  offers  Himself  under  the  species  of  Bread  and  Wine. 
Also  Jesus  Christ  is  a High  Priest  for  ever,  not  after  the  order  of  Priesthood 
established  by  Moses,  but  after  the  order  of  Melchisedech  (Ps.  cix.  5). 

§ 12.  The  Birth  of  Ismael  (b.c.  2096)  and  the  Covenant  of  Circumcision. 
Sara  receives  the  Promise  of  a Son . Destruction  of  Sodom  and 
Gomorrlia . 

God  now  continued  to  bless  Abram ; and  Sara,  growing  impatient 
that  the  promises  which  God  had  made,  that  a son  should  be  born,  were 
still  unfulfilled,  gave  her  Egyptian  handmaid  Agar  to  be  Abram’s  second 
wife.  When  Agar  found  herself  likely  to  become,  as  she  thought,  the 
mother  of  the  promised  heir,  she  despised  her  mistress ; and  when  she 
was  punished  for  this  by  Sara,  she  ran  away  into  the  wilderness.  An 
angel,  however,  appeared  to  her,  and  told  her  to  return  to  her  mistress, 
and  to  submit.  Soon  after  her  return,  Ismael  her  son  was  born.  God 
also  appeared  again  to  Abram,  and  made  with  him  the  Covenant  of  Cir- 
cumcision, which  became  the  mark  by  which  God  was  pleased  to  keep 
His  chosen  people,  from  among  whom  the  Messias  was  to  be  born,  sepa- 
rate from  the  other  nations.  From  this  time  Abram  received  the  name 
of  4 Abraham,’  or  4 Father  of  many  nations.’ 

Abraham  was  sitting  at  the  door  of  his  tent  in  the  heat  of  the  day 
in  the  vale  of  Mambre ; and  as  he  lifted  up  his  eyes,  there  appeared  to 
him  three  men  standing  near  him ; and  as  soon  as  he  saw  them  he  ran 
to  meet  them  from  the  door  of  his  tent,  and  bowed  down  to  the  ground. 

And  he  said : 4 Lord,  if  I have  found  favour  in  thy  sight,  pass  not 
away  from  thy  servant : I will  fetch  a little  water,  and  wash  ye  your 
feet,  and  rest  ye  under  the  tree.  And  I will  set  a morsel  of  bread ; and 
strengthen  ye  your  heart,  afterwards  you  shall  pass  on ; for  therefore 
are  you  come  aside  to  your  servant.’  And  they  said  : 4 Do  as  thou  hast 
spoken.’  Abraham  made  haste  into  the  tent  to  Sara,  and  said  to  her : 
4 Make  haste,  temper  together  three  measures  of  flour,  and  make  cakes 
upon  the  hearth.’  And  he  himself  ran  to  the  herd,  and  took  from  thence 
a calf  very  tender  and  very  good,  and  gave  it  to  a young  man,  who  made 
haste  and  boiled  it.  He  took  also  butter  and  milk  and  the  calf  which 
he  had  boiled,  and  set  before  them ; but  he  stood  by  them  under  the 
tree.  And  when  they  had  eaten,  they  said  to  him  : 4 Where  is  Sara 
thy  wife  V He  answered  : 4 She  is  in  the  tent.’  And  he  said  to  him  : 4 1 


29 


will  return  and  come  to  thee  at  this  time,  and  Sara  thy  wife  shall  have  a 
son/  Which  when  Sara  heard,  she  laughed  behind  the  door  of  the  tent. 
And  the  Lord  said  to  Abraham  : ‘Why  did  Sara  laugh?  Is  there  any- 
thing hard  to  God?  According  to  appointment  I will  return  to  thee  at  this 
time,  and  Sara  shall  have  a son/  Sara  denied,  saying  : ‘ I did  not  laugh 
for  she  was  afraid.  But  the  Lord  said  : ‘ Nay,  but  thou  didst  laugh/ 
And  when  the  men  rose  up  from  thence,  they  turned  their  eyes  to- 
wards Sodom  ; and  Abraham  walked  with  them,  bringing  them  on  the 
way.  And  the  Lord  said  : ‘ Can  I hide  from  Abraham  what  I am  about 
to  do ; seeing  he  shall  become  a great  and  mighty  nation,  and  in  him  all 
the  nations  of  the  earth  shall  be  blessed  ?’  God  then  made  known  to 
Abraham  that  He  was  about  to  destroy  the  city  of  Sodom. 

Toward  evening  the  two  angels  came  to  Sodom,  and  Lot  was  sitting 
in  the  gate  of  the  city.  When  he  saw  them,  he  rose  up  to  meet  them, 
and  bowed  himself  to  the  ground  before  them,  and  said  : ‘ I beseech 
you,  my  lords,  turn  in  to  the  house  of  your  servant  and  lodge  there, 
wash  your  feet,  and  in  the  morning  you  shall  go  your  way/ 

When  they  had  entered  in,  they  said  to  Lot : ‘ Hast  thou  here  any  of 
thine,  son-in-law,  or  sons,  or  daughters  ? all  that  are  thine  bring  them 
out  of  this  city.  Lor  we  will  destroy  this  place,  because  their  cry  has 
grown  loud  before  the  Lord,  who  hath  sent  us  to  destroy  them/  Lot 
upon  this  went  out  to  speak  to  his  sons-in-law  that  were  to  have  married, 
his  daughters,  and  said : ‘Arise,  get  you  out  of  this  place;  for  the  Lord  will 
destroy  this  city.’  But  he  seemed  to  them  to  speak  as  it  were  in  jest. 

And  when  it  was  morning  the  angels  pressed  him,  saying  : ‘ Arise, 
take  thy  wife  and  the  two  daughters  which  thou  hast,  lest  thou  also 
perish  in  the  wickedness  of  the  city.’  And  as  he  lingered,  they  took  his 
hand  and  the  hand  of  his  wife  and  of  his  two  daughters,  because  the 
Lord  spared  him.  And  they  brought  him  forth  and  set  him  without  the 
city,  and  there  they  spoke  to  him,  saying : ‘ Save  thy  life ; look  not 
back,  neither  stay  thou  in  all  the  country  about,  but  save  thyself  to  the 
mountain,  lest  thou  also  be  consumed.’ 

The  sun  was  risen  upon  the  earth  when  Lot  entered  into  Segor.  And 
the  Lord  rained  upon  Sodom  and  Gomorrha  brimstone  and  fire  out  of 
heaven ; and  He  destroyed  these  cities,  and  all  the  country  round  about, 
all  the  inhabitants  of  the  cities,  and  all  the  things  that  spring  up  from 
the  earth.  And  Lot’s  wife,  looking  behind  her,  was  turned  into  a statue 
of  salt.  And  Abraham  rose  up  early  in  the  morning ; and  from  the  place 
where  he  had  stood  before  with  the  Lord  he  looked  towards  Sodom  and 
Gomorrha  and  the  whole  land  of  that  country,  and  he  saw  the  ashes  rise 
up  from  the  earth  as  the  smoke  of  a furnace. 

The  destruction  of  Sodom  and  Gomorrha  is  a figure  of  the  final  judgments 
of  God  upon  the  impenitent  evil-doers  at  the  last  day.  Woe  unto  those  who 
despise  the  warnings  of  the  Gospel ! Our  Lord  says  of  those  who  despised  His 
words  : ‘ It  shall  be  more  tolerable  for  Sodom  and  Gomorrha  in  the  day  of 
judgment  than  for  you.* 


30 


§ 13.  The  Faith  of  Abraham  is  tried . Isaac  is  offered  in  Sacrifice. 

When  Isaac,  the  promised  son  and  heir,  had  been  born,  it  pleased 
God  to  put  the  faith  of  his  father  Abraham  to  a great  trial.  He  called 
him,  and  said  : 4 Abraham,  Abraham  !’  And  he  answered  : 4 Here  I am.’ 
He  said  to  him  : 4 Take  thy  only-begotten  son  Isaac,  whom  thou  lovest, 
and  go  into  the  land  of  vision  (Moria),  and  there  thou  shalt  offer  him 
for  an  holocaust  upon  one  of  the  mountains  which  I will  show  thee.’ 
So  Abraham,  rising  up  in  the  night,  saddled  his  ass,  and  took  with  him 
two  young  men  and  Isaac  his  son  ; and  when  he  had  cut  wood  for  the 
holocaust,  he  went  his  way  to  the  place  which  God  had  commanded  him. 
And  on  the  third  day,  lifting  up  his  eyes,  he  saw  the  place  afar  off,  and 
said  to  his  young  men  : 4 Stay  you  here  with  the  ass,  and  I and  the  boy 

will  go  up  yonder 
with  speed ; and 
after  we  have  wor- 
shipped we  will 
return  to  you/ 
And  he  took  the 
wood  for  the  holo- 
caust and  laid  it 
upon  Isaac  his  son, 
and  he  himself  car- 
ried in  his  hands 
fire  and  a sword. 
And  as  they  went 
on  together,  Isaac 
said  to  his  father : 
4 My  father!’  And 
he  answered: 
4 What  wilt  thou, 
my  son'?’ 4 Behold,’ 
said  Isaac,  4 fire 
and  wood  ; but 
where  is  the  vic- 
tim for  the  holo- 
caust'?’ And  Abra- 
ham saidT  4 God 
will  provide  Him- 

ISAAC  CAEEIES  THE  WOOD  OF  THE  SACEIFICE.  a "Victim  for 

an  holocaust,  my 

son.’  So  they  went  on  together.  And  they  came  to  the  place  which  God 
had  shown  him,  where  he  built  an  altar,  and  laid  the  wood  in  order  upon 
it ; and  when  he  had  bound  Isaac  his  son,  he  laid  him  upon  the  altar 
upon  the  pile  of  wood.  And  he  put  forth  his  hand,  and  took  the  sword  to 
sacrifice  his  son.  And  behold  an  angel  of  the  Lord  called  to  him,  saying  : 


31 


c Abraham,  Abraham  P And  ho  answered  : 4 Here  I am.’  And  he  said  to 
him  : 4 Lay  not  thy  hand  upon  the  boy,  neither  do  thou  any  thing  to 
him  ; now  I know  that  thou  fearest  God,  and  hast  not  spared  thy  only- 
begotten  son  for  My  sake/  Abraham  lifted  up  his  eyes,  and  saw  behind 
his  back  a ram  among  the  briers,  sticking  fast  by  the  horns,  which  he 
took  and  offered  for  a holocaust  instead  of  his  son.  And  he  called  the 
name  of  that  place  6 The  Lord  seeth.’ 

And  the  angel  of  the  Lord  called  to  Abraham  a second  time  from 
heaven,  saying : 4 By  Mine  own  self  have  I sworn,  saith  the  Lord,  be- 
cause thou  hast  done  this  thing,  and  hast  not  spared  thine  only-begotten 
son  for  My  sake,  I will  bless  thee,  and  I will  multiply  thy  seed  as  the 
stars  of  heaven,  and  as  the  sand  that  is  by  the  seashore  ; thy  seed  shall 
possess  the  gates  of  their  enemies ; and  in  thy  seed  shall  all  the  nations 
of  the  earth  be  blessed,  because  thou  hast  obeyed  My  voice.’ 

Isaac  willingly  carrying  the  wood  of  the  sacrifice  up  Mount  Moria,  is  a 
figure  of  Jesus  Christ  carrying  His  cross,  as  the  willing  Divine  Victim  about 
to  be  offered  in  sacrifice  upon  it.  He  was  offered,  as  the  Prophet  Isaias  says, 
because  He  willed  it. 

§ 14.  The  Marriage  of  Isaac  and  Rebecca . 

Now  Abraham  was  old  and  advanced  in  age,  and  the  Lord  had 
blessed  him  in  all  things.  And  he  said  to  the  elder  servant  of  his 
house,  who  was  ruler  over  all  that  he  had  : 4 Swear  to  me,  by  the  God 
of  heaven  and  earth,  that  thou  take  not  a wife  for  my  son  from  the 
daughters  of  the  Canaanites  among  whom  I dwell;  but  that  thou  go  to  my 
own  country  and  kindred,  and  take  a wife  from  thence  for  my  son  Isaac.’ 
The  servant  set  out  on  his  journey,  and  went  to  the  abode  of  Bathuel 
the  son  of  Nachor,  Abraham’s  brother,  where  he  was  received  into  the 
house,  and  delivered  the  message  of  his  master.  It  was  agreed  that 
Rebecca,  Bathuel’s  daughter,  should  go  to  be  Isaac’s  wife.  And  a ban- 
quet was  made,  and  they  at§  and  drank  together,  and  he  lodged  there 
for  the  night.  And  in  the  morning  the  servant  arose  and  said : 4 Let 
me  depart,  that  I may  go  to  my  master.’  And  Rebecca’s  brother  and 
mother  answered  : 4 Let  the  maid  stay  at  least  ten  days  with  us,  and 
afterwards  she  shall  depart.’  4 Stay  me  not,’ said  he,  ‘for  the  Lord  hath 
prospered  my  way  : send  me  away,  that  I may  go  to  my  master.’  And 
they  said  : 4 Let  us  call  the  maid,  and  ask  her  will.’  And  they  called 
her ; aiAl  when  she  was  come,  they  asked : 4 Wilt  thou  go  with  this 
man  T She  said  : 4 1 will  go.’  So  they  sent  her  away,  and  her  nurse,  and 
Abraham’s  servant  and  his  company,  wishing  prosperity  to  their  sister, 
and  saying : 4 Thou  art  our  sister ; mayest  thou  increase  to  thousands 
and  thousands,  and  may  thy  seed  possess  the  gates  of  their  enemies.’ 

So  Rebecca  and  her  maids  set  out  upon  the  camels,  and  followed 
Abraham’s  servant,  who  with  all  speed  returned  to  his  master.  At  the 
same  time,  Isaac  was  walking  along  the  way  of  the  vreH  called  of  the 
* Living  and  Seeing,’  for  he  dwelt  in  the  south  country ; and  he  was 


32 


gone  forth  to  meditate  in  the  fields,  the  day  being  far  spent ; and  when 
he  had  lifted  up  his  eyes,  he  saw  the  camels  coming  afar  off.  Bebecca, 
also,  when  she  saw  Isaac,  lighted  off  the  camel,  and  said  to  the  servant : 
‘ Who  is  that  man  who  cometh  towards  us  along  the  field  V And  he 

said  to  her:  ‘That 
man  is  my  mas- 
ter.’ She  quickly 
took  her  veil  and 
covered  herself. 
The  servant  told 
Isaac  all  that  he 
had  done ; and 
Isaac  brought  her 
into  the  tent  of 
Sara  his  mother, 
and  she  became 
his  wife  ; and  he 
loved  her  so  much 
that  he  was  com- 
forted for  the  grief 
of  his  mother’s 
death  (b.c.  2052). 

And  the  days 
of  Abraham’s  life 
were  a hundred 
and  seventy -five 
years.  And,  de- 
caying, he  died  in 
a good  old  age; 
and  having  lived 
a long  time,  and 

being  full  of  days,  he  was  gathered  to  his  people.  Isaac  and  Ismael, 
his  sons,  buried  him  with  Sara  his  wife  in  the  double  cave  which  is  over 
against  Mambre,  and  which  he  bought  of  the  children  of  Heth.*  And 
after  his  death,  God  blessed  Isaac  his  son,  who  dwelt  by  the  well  of  the 
‘Living  and  the  Seeing.’ 

The  marriage  of  Isaac  with  Rebecca  is  a figure  of  the  espousals  of  Christ 
with  the  Church.  St.  Paul  says,  ‘ Husbands,  love  your  wives,  as  Cjwdst  loved 
the  Church,  and  gave  Himself  for  her.’  (Eph.  v.  25.) 

§15.  The  birth  of  Esau  and  Jacob.  Esau  profanely  sells  liis  first  birth - 
right , and  loses  his  blessing , which  is  given  to  Jacob. 

Isaac  was  threescore  years  old  when  his  twin  sons,  Esau  and  Jacob, 
were  born.  Esau  grew  up,  and  became  a skilful  hunter ; but  Jacob  was 
a plain  man,  and  dwelt  in  tents.  Isaac  also  loved  Esau,  because  he  ate 
of  his  venison ; but  Bebecca  loved  Jacob. 


THE  MARRIAGE  OE  ISAAC  AND  REBECCA. 


33 


Jacob  one  day  was  boiling  pottage,  when  Esau  came  in  out  of  the 
field  fainting  from  his  hunting,  and  said  to  his  brother,  4 Give  me  of  this 
red  pottage,  for  I am  exceeding  faint ;’  for  which  reason  he  was  after- 
wards called  Edom  (red).  And  Jacob  said  to  him,  4 Sell  me  thy  birth- 
right/ And  he  said,  4 Lo,  I die;  what  will  the  birthright  avail  me  Y Jacob 
said,  4 Swear,  therefore,  to  me.’  Esau  swore  to  him,  and  sold  his  first  birth- 
right. And  taking  the  bread  and  the  pottage  of  lentils,  he  ate  and  drank, 
and  went  his  way,  making  little  account  of  having  sold  his  birthright. 

St.  Paul  calls  particular  attention  to  the  example  of  Esau,  as  above 
related : 4 Lest  there  be  any  profane  person,  as  Esau,  who  for  one  mess 
sold  his  first  birthright ; for  know  ye  that  afterwards,  when  he  desired 
to  inherit  the  benediction,  he  was  rejected,  and  found  no  place  of  repent- 
ance, though  he  sought  it  with  tears/  (Heb.  xii.  16.)  Esau  was  now  to 
lose  for  ever  the  blessing  of  which  he  had  made  so  little  account. 

Isaac  was  old,  and  his  eyes  were  dim  that  he  could  not  see ; and  he 
called  Esau  his  elder  son,  and  said  to  him,  4 My  son/  And  he  answered, 
4 Here  I am/  And  his  father  said  to  him,  4 Thou  seest  that  I am  old, 
and  know  not  the  day  of  my  death ; take  thy  arms,  thy  quiver  and 
bow,  and  go  abroad ; and  when  thou  hast  taken  something  by  hunting, 
make  me  savoury  meat  thereof,  as  thou  knowest  I like,  and  bring  it  to 
me,  that  I may  eat,  and  that  my  soul  may  bless  thee  before  I die/  When 
Kebecca  had  heard  this,  and  Esau  was  now  gone  into  the  field  to  fulfil 
his  father’s  commandments,  she  said  to  her  son  Jacob,  4 1 heard  thy 
father  talking  with  Esau  thy  brother,  and  saying  to  him,  Bring  me  of 
thy  hunting,  and  make  me  savoury  meats,  that  1 may  eat,  and  bless  thee 
in  the  sight  of  the  Lord  before  I die.  Now,  therefore,  my  son,  follow 
my  counsel,  and  go  thy  way  to  the  flock,  bring  me  two  kids  of  the  best, 
that  I may  make  of  them  meat  for  thy  father  such  as  he  gladly  eateth, 
that  when  thou  hast  brought  them  in  to  him,  and  he  hath  eaten,  he  may 
bless  thee  before  he  die.’  And  Jacob  answered  her,  4 Thou  knowest  that 
Esau  my  brother  is  a hairy  man,  and  I am  smooth ; if  my  father  shall 
feel  me  and  perceive,  I fear  lest  he  will  think  I would  have  mocked  him, 
and  I shall  bring  upon  me  a curse  instead  of  a blessing.’  His  mother 
said  to  him,  4 Upon  me  be  this  curse,  my  son ; only  hear  thou  my  voice, 
and  go  fetch  me  the  things  which  I have  said/  He  went,  and  brought 
them,  and  gave  them  to  his  mother ; and  she  dressed  the  meats,  such  as 
she  knew  his  father  liked.  And  she  put  on  him  the  best  garments  of 
Esau  which  she  had  at  home  with  her,  the  little  skins  of  the  kids  she 
put  abmit  his  hands,  and  covered  the  bare  of  his  neck ; and  she  gave 
him  the  savoury  meat  and  the  bread  which  she  had  baked.  Jacob  went 
in  with  it,  and  said,  4 My  father/  And  he  answered,  4 1 hear ; who  art 
thou,  my  sonf  Jacob  said,  4 1 am  Esau  thy  firstborn.  I have  done  as 
thou  didst  command  me ; arise,  sit  and  eat  of  my  venison,  that  thy  soul 
may  bless  me/  And  Isaac  said  to  his  son,  4 How  couldst  thou  find  it 
so  quickly,  my  son1?’  He  answered,  4 It  was  the  will  of  God  that  what 
1 sought  came  quickly  in  my  way/  And  Isaac  said,  4 Come  hither,  that 

D 


34 


I may  feel  thee,  my  son,  and  prove  whether  thou  be  my  son  Esau  or 
not.’  He  came  near  to  his  father;  and  when  he  had  felt  him,  Isaac 
said,  4 The  voice  indeed  is  the  voice  of  Jacob,  but  the  hands  are  the 
hands  of  Esau ;’  and  he  knew  him  not,  because  his  hairy  hands  made 

him  like  to  the 
elder.  Then, 
blessing  him,  he 
said,  ‘Art  thou 
my  son  Esau  V 
He  answered,  ‘I 
am.’  Then  he 
said,  ‘Bring  me 
the  meats  of  thy 
hunting,  my  son, 
that  my  soul  may 
bless  thee.’  And 
when  they  were 
brought  and  he 
had  eaten,  he  of- 
fered him  wine 
also,  which  when 
he  had  drunk, 
he  said,  ‘ Come 
near  me,  and 
give  me  a kiss, 
my  son/  He 
came  near  and 
kissed  him;  and 
immediately  as 
he  smelled  the 
fragrant  smell  of 

his  garments,  blessing  him,  he  said,  ‘ Behold,  the  smell  of  my  son  is  as 
the  smell  of  a plentiful  field  which  the  Lord  hath  blessed.  God  give 
thee  of  the  dew  of  heaven  and  of  the  fatness  of  the  earth,  abundance 
of  corn  and  wine ; and  let  people  serve  thee,  and  tribes  worship  thee ; 
be  thou  lord  over  thy  brethren,  and  let  thy  mother’s  children  bow  down 
before  thee ; cursed  be  he  that  curseth  thee,  and  let  him  that  blesseth 
thee  be  filled  with  blessings.’ 

Isaac  had  scarce  ended  these  words,  when,  Jacob  being  now  gone 
out,  Esau  came  and  brought  in  to  his  father  the  meats  which  he  had 
taken  in  hunting,  saying,  ‘ Arise,  my  father,  and  eat  of  thy  son’s  venison, 
that  thy  soul  may  bless  me.’  And  Isaac  said  to  him,  ‘ Why,  who  art 
thou  V He  answered,  ‘ I am  thy  firstborn  son  Esau.’  Isaac  was  struck 
with  fear,  and  astonished  exceedingly ; and  wondering  beyond  what  can 
be  believed,  said,  ‘Who  is  he,  then,  that  even  now  brought  me  venison 
that  he  had  taken,  and  I ate  of  all  before  thou  earnest?  and  I have 


ISAAC  BLESSES  JACOB. 


blessed  him,  and  he  shall  be  blessed/  Esau,  having  heard  his  father’s 
words,  uttered  an  exceeding  piercing  cry,  and  trembling,  said,  c Bless  me 
also,  my  father.’  And  he  said,  ‘ Thy  brother  came  deceitfully,  and  hath 
obtained  thy  blessing.’  Esau  said,  ‘ Eightly  his  name  is  called  Jacob’ 
(i.  e.  supplanter) ; ‘ for  he  hath  supplanted  me  this  second  time : my  first 
birthright  he  took  away  before,  and  now  the  second  time  he  hath  stolen 
away  my  blessing.’  And  again  he  said  to  his  father,  ‘ Hast  thou  not  re- 
served to  me  also  a blessing  V Isaac  answered,  ‘ I have  appointed  him 
thy  lord,  and  have  made  all  his  brethren  his  servants.  I have  established 
him  with  corn  and  wine ; what  shall  I do  more  for  thee,  my  son  V And 
Esau  said  to  him,  6 Hast  thou  only  one  blessing,  father  ? I beseech  thee, 
bless  me  also.’  And  when  he  wept  with  a loud  voice,  Isaac,  being  moved, 
said  to  him,  ‘ In  the  fat  of  the  earth  and  in  the  dew  of  heaven  from 
above  shall  thy  blessing  be.  Thou  shalt  live  by  the  sword,  and  shalt 
serve  thy  brother,  and  the  time  shall  come  when  thou  shalt  shake  off  his 
yoke  from  thy  neck.’  Esau,  therefore,  always  hated  Jacob  for  the  bless- 
ing wherewith  his  father  had  blessed  him ; and  he  said  in  his  heart,  ‘ The 
days  will  come  for  the  mourning  for  my  father,  then  I will  kill  my  bro- 
ther Jacob.’ 

The  Hebrew  people,  by  their  profane  coptempt  of  their  first  birthright  in 
Jesus  Christ,  have,  like  Esau,  lost  their  blessing  ; and  they  have  since  been 
full  of  hatred  against  the  Gentile  Christian  people,  to  whom  their  birthright 
and  blessing  in  Jesus  Christ  have  passed  over. 

§ 16.  Jacob  is  sent  away  from  liis  brother  Esau  to  Mesopotamia . His 
vision  of  angels,  and  marriage  ivith  Rachel . 

Eebecca,  perceiving  the  hatred  which  Esau  now  bore  to  Jacob,  spoke 
to  Isaac  to  send  Jacob  away  for  a time  to  Laban  his  uncle,  that  he  might 
take  a wife  of  his  own  kindred.  Isaac  therefore  called  Jacob  and  told 
him  to  take  a journey  to  Mesopotamia,  and  to  choose  a wife  of  the  daugh- 
ters of  Laban  his  uncle,  saying  to  him,  ‘ God  Almighty  give  thee  the 
blessings  of  Abraham,  and  to  thy  seed  after  thee,  that  thou  mayest  pos- 
sess the  land  of  thy  sojourning  which  He  promised  to  thy  grandfather.’ 
Jacob  now  departed  from  Bersabee,  and  went  on  his  way  to  Haranj 
and  when  he  was  come  to  a certain  place,  and  would  rest  in  it  after  sun- 
set, he  took  of  the  stones  that  lay  there,  and  putting  them  under  his 
head,  slept  in  the  same  place.  And  he  saw  in  his  sleep  a ladder  stand- 
ing upon  the  earth,  and  the  top  thereof  touching  heaven  ; the  angels  also 
of  God  ascending  and  descending  by  it;  and  the  Lord,  leaning  upon  the 
ladder,  saying  to  him,  ‘ I am  the  Lord  God  of  Abraham  thy  father,  and 
the  God  of  Isaac.  The  land  wherein  thou  sleepest  I will  give  to  thy 
seed ; and  thy  seed  shall  be  as  the  dust  of  the  earth.  Thou  shalt  spread 
abroad  to  the  west  and  to  the  east,  to  the  north  and  to  the  south ; and 
in  thee  and  thy  seed  shall  all  the  nations  of  the  earth  be  blessed.  And 
I will  be  thy  keeper  whithersoever  thou  goest,  and  will  bring  thee  back 
into  this  land ; neither  will  I leave  thee  till  I shall  have  accomplished 
all  that  I have  said'.’ 


36 


And  when  Jacob  awoke  ont  of  his  sleep,  he  said,  1 Indeed  the  Lord 
is  in  this  place,  and  I knew  it  not.*  And  trembling,  again  he  said,  4 How 

terrible  is  this 
place  ! This  is 
none  other  than 
the  house  of  God 
and  the  gate  of 
heaven/  And 
Jacob,  arising  in 
the  morning, 
took  the  stone 
which  he  had 
laid  under  his 
head,  and  pour- 
ing oil  upon  the 
top  of  it,  he 
called  the  name 
of  the  place  Be- 
thel. And  he 
made  a vow,  say- 
ing, 4 If  God  will 
be  with  me,  and 
will  keep  me  in 
the  way  by  which 
I walk,  and  will 
give  me  bread  to 
eat  and  raiment 
to  put  on,  and  if 
I return  prosper- 
ously to  my  fa- 
ther's house,  the  Lord  shall  be  my  God ; and  this  stone  which  I have  set 
up  for  a memorial  shall  be  called  the  house  of  God ; and  of  all  things 
that  the  Lord  shall  give  me  I will  offer  tithes.’ 

Then  Jacob  went  on  his  journey,  and  came  into  the  east  country ; 
and  he  saw  a well  in  a field,  and  three  flocks  of  sheep  lying  by  it ; for 
the  flocks  were  watered  out  of  it ; and  the  mouth  thereof  was  closed 
with  a great  stone.  And  the  custom  was,  when  all  the  sheep  were  ga- 
thered together,  to  roll  away  the  stone ; and  after  the  sheep  were  watered, 
to  put  it  on  the  mouth  of  the  well  again.  And  he  said  to  the  shepherds, 
,4  Brethren,  whence  are  you  V They  answered,  4 Of  Haran.’  And  he  asked 
them,  saying,  4 Know  you  Laban,  the  son  of  H achorT  They  said,  4 We 
know  him.’  He  said,  4 Is  he  in  health  V 4 He  is  in  health,’  said  they ; 
4 and  behold,  Bachel  his  daughter  is  coming  with  his  flock.’  And  Jacob 
said,  4 There  is  yet  much  of  the  day  remaining,  neither  is  it  time  to  bring 
the  flocks  into  the  fold.  Give  the  sheep  to  drink,  and  lead  them  back  to 
feed.’  They  answered,  4 We  cannot  till  all  the  flocks  be  gathered  toge- 


87 


ther ; for  then  we  remove  the  stone  from  the  well’s  mouth  that  we  may 
water  the  flocks.’  As  they  were  speaking,  Rachel  came  with  her  father’s 
flock,  of  which  she  had  the  care.  And  when  Jacob  saw  her,  and  knew 
her  to  be  his  cousin,  and  that  the  sheep  were  those  of  Laban  his  uncle, 
he  removed  the  stone  wherewith  the  well  was  closed.  And  having  watered 
the  flock,  he  kissed  her,  and  lifting  up  his  voice,  wept,  and  told  her  that 
he  was  the  son  of  Rebecca,  her  father’s  sister.  Rachel  ran  in  haste  to 
tell  her  father,  who,  when  he  heard  that  Jacob  his  sister’s  son  was  come, 
ran  forth  to  meet  him ; and  embracing  him,  and  heartily  kissing  him,  he 
brought  him  into  his  house.  And  when  he  heard  the  cause  of  his  journey, 
he  said,  4 Thou  art  my  bone  and  my  flesh.’  Jacob  was  now  established 
in  the  house  of  Laban,  and  kept  his  flocks ; and  after  a month  was  ex- 
pired, Laban  said  to  him,  4 Because  thou  art  my  brother,  shalt  thou  serve 
me  without  wages'?  Tell  me  what  wages  thou  wilt  have.’  Jacob,  who 
already  loved  his  cousin  Rachel,  replied,  4 1 will  serve  thee  seven  years 
for  Rachel  thy  youngest  daughter.’  Laban  consented.  So  Jacob  served 
seven  years  for  Rachel ; and  they  seemed  but  a few  days,  for  the  great- 
ness of  his  love. 

The  stone  which  Jacob  here  set  up  is  a figure  of  the  sanctuaries  of  the  Ca- 
tholic Church,  in  which  Jesus  Christ  is  present  in  the  sacred  tabernacle,  and 
in  which  our  prayers  go  up  to  heaven  and  the  grace  of  God  descends  upon  us. 

§ 17.  Jacob  returns  to  Palestine . He  is  pursued  by  Laban.  His  meeting 
and  reconciliation  with  Esau.  God  renews  His  promises  to  Jacob. 

Years  had  passed  on,  and  God  had  prospered  Jacob.  He  had  become 
enriched  in  substance,  so  that  Laban’s  sons  began  to  grow  jealous  of  him. 
Jacob,  perceiving  this,  called  Rachel  and  Lia  his  wives  to  him ; and  tell- 
ing them  that  the  minds  of  their  father  Laban  and  of  his  sons  were  turned 
against  them,  he  said  also, 4 The  Lord  hath  appeared  to  me,  saying,  Return 
into  the  land  of  thy  father  and  to  thy  kindred,  and  I will  be  with  thee.’ 
It  was  therefore  agreed  that  they  should  at  once  depart.  So  when  La- 
ban was  gone  to  shear  his  sheep,  they  departed  in  haste.  On  the  third 
day  it  was  told  to  Laban  that  Jacob  was  fled;  whereupon  he  pursued 
hotly  after  him  for  seven  days,  and  overtook  him  in  the  Mount  of  Galaad. 
But  God  appeared  in  a dream  to  Laban,  saying,  4 Speak  not  anything 
harshly  against  Jacob.’  Laban  then  came  to  Jacob,  and  complaining  that 
he  had  run  away  privately  without  cause,  said  that  God  had  never- 
theless warned  him  to  do  no  harm,  but  that  Jacob  had  done  very  wrong 
to  steal  and  carry  off  his  gods.  Jacob,  not  knowing  that  Rachel  had 
stolen  and  carried  off  her  father’s  idols,  said,  4 Search ; and  if  thou  find 
any  of  the  things  with  me,  carry  them  away.’  How  Rachel  had  hid  care- 
fully the  idols ; and  when  Laban’s  search  turned  out  in  vain,  J acob,  being 
angry,  said  to  Laban,  4 Bor  wliat  fault  of  mine,  and  for  what  offence  on 
my  part,  hast  thou  so  hotly  pursued  after  me,  and  searched  all  my  house- 
hold stuff?  What  hast  thou  found  of  all  the  substance  of  thy  house? 
Lay  it  here  before  my  brethren  and  thy  brethren,  and  let  them  judge  be- 


38 


tween  me  and  thee.  Have  I therefore  been  with  thee  twenty  years,  and 
kept  thy  flocks  ? Of  that  which  was  torn  by  beasts  I made  good  all  the 
damage ; and  whatsoever  was  lost  by  theft,  thou  didst  exact  it  of  me. 
By  day  I was  consumed  with  heat,  and  by  night  with  frost,  and  sleep 
departed  from  my  eyes ; and  in  this  manner  I served  thee  for  twenty 
years,  and  thou  hast  changed  my  wages  ten  times.  Unless  the  God  of  my 
father  Abraham  and  the  fear  of  Isaac  had  stood  by  me,  perhaps  now  thou 
I hadst  sent  me  away  naked ; but  God  beheld  my  affliction,  and  rebuked 
I thee  yesterday/  Laban  was  satisfied,  kissed  his  sons  and  daughters  and 
1 blessed  them,  and  returned  to  his  place ; and  Jacob  called  the  name  of 
the  place  Galaad. 

Jacob  now  greatly  feared  the  meeting  between  himself  and  his  bro- 
ther Esau  ; and  he  said,  ‘ 0 God  of  my  father  Abraham,  and  God  of  my 
father  Isaac ; 0 Lord,  who  saidst  unto  me,  Beturn  unto  thy  land,  and 
to  the  place  of  thy  birth,  and  I will  do  well  for  thee ; — I am  not  worthy 
of  the  least  of  all  Thy  mercies,  and  of  Thy  truth,  which  Thou  hast  ful- 
filled to  Thy  servant.  With  my  staff  I passed  over  this  Jordan,  and  now 
I return  with  two  companies.  Deliver  me  from  the  hand  of  my  brother 
Esau,  for  I am  greatly  afraid  of  him ; lest,  perhaps,  he  come  and  kill  the 
mother  with  the  children.  Thou  didst  say  that  Thou  wouldst  do  well 
by  me,  and  multiply  my  seed  like  the  sand  of  the  sea,  which  cannot  be 
numbered  for  multitude/ 

Jacob  arose  the  following  morning,  and  divided  all  his  cattle  into 
droves ; and  commanded  the  servants  who  drove  them,  in  case  they  fell 
in  with  Esau,  to  say  that  they  were  being  sent  forward  as  a present  from 
Jacob  to  my  lord  Esau,  and  that  Jacob  was  coming  after  them.  Eor  he 
said,  ‘ I will  appease  him  with  presents  that  go  before,  and  after  that  I 
will  see  him ; perhaps  he  will  be  gracious  unto  me/  So  the  presents 
went  on  before,  but  he  himself  remained  in  the  tents. 

And  Jacob,  lifting  up  his  eyes,  saw  Esau  coming,  and  with  him  four 
hundred  men.  And  he  divided  his  children  into  different  companies, 
putting  Kachel  and  Joseph  last,  and  went  forward,  and  bowed  down 
with  his  face  to  the  ground  seven  times,  until  his  brother  came  near. 
Then  Esau  ran  to  meet  his  brother,  and  embraced  him,  and  clasping  him 
fast  about  the  neck,  and  kissing  him,  wept.  And  lifting  up  his  eyes,  he 
saw  the  women  and  their  children,  and  said,  ‘What  mean  these?  Do  they 
belong  to  thee?’  He  answered,  ‘They  are  the  children  which  God  hath 
given  to  me  thy  servant/  Esau  was  awe-struck  at  the  sight  of  the  mul- 
titude which  accompanied  Jacob,  and  said,  ‘ Let  us  go  on  together,  and 
I will  accompany  thee  on  thy  journey/  And  Jacob  said,  ‘My  lord,  thou 
knowest  that  I have  with  me  tender  children,  and  sheep  and  kine  with 
young,  which  if  I should  cause  to  be  overdriven,  in  one  day  all  the  flocks 
will  die.  May  it  please  my  lord  to  go  on  before  his  servant,  and  I will 
follow  softly  after  him,  as  I shall  see  my  children  able,  till  I come  to 
my  lord  in  Seir/  So  Esau  returned  that  day  the  way  that  he  came  to 
Seir.  J acob  and  all  his  people  now  dwelt  in  the  land  of  Isaac  his  father. 


89 


And  perceiving  the  idols  that  had  been  brought  away  from  Laban’s  house, 
Jacob  destroyed  them  all,  and  buried  them  under  a tree  which  is  behind 
the  city  of  Sichem.  He  then  moved  forward  to  Bethel,  where  he  built 
an  altar  to  the  Lord.  And  God  appeared  to  Jacob  and  blessed  him  again, 
saying,  ‘Thou  shalt  not  be  called  any  more  Jacob,  but  ISRAEL  shall  be 
thy  name.  I am  God  Almighty;  increase  and  be  multiplied.  Nations 
and  people  shall  be  born  from  thee,  and  kings  shall  be  thy  children. 
And  the  land  which  I gave  to  Abraham  I will  give  to  thee,  and  to  thy 
seed  after  thee.’ 

Jacob  departed  from  Bethel  and  journeyed  towards  Ephrata.  Here 
Benjamin  his  youngest  son  was  born.  Rachel  his  mother  died  in  child- 
birth, and  Jacob  buried  her  by  the  wayside. 

Esau  having  received  the  blessing,  ‘ Thou  shalt  live  by  the  sword.’  is  a figure 
of  the  civil  ruler  or  state,  of  which  St.  Paul  says,  ‘ He  beareth  not  the  sword 
in  vain.’  The  civil  state  is  often  awed  by  the  multitude  and  order  of  the 
people  of  the  Church,  and  then  desires  to  render  its  good  offices  and  to  be  the 
companion  of  Jacob’s  way.  God  intends  that  the  state  should  he  united  with 
the  Church,  of  which  union  the  friendship  of  Esau  with  Jacob  is  the  figure. 


THIS  RECONCILIATION  BETWEEN  THE  BROTHERS  ESAU  AND  JACOB. 


40 


§ 18.  Joseph  incurs  the  hatred  of  his  brethren  in  his  father's  house , 
and  is  sold  into  Egypt. 

Isaac  died  in  a good  old  age,  and  was  buried  by  his  sons  Jacob  and 
Esau.  Jacob  remained  in  the  land  of  Canaan,  in  which  his  father  Isaac 
had  dwelt;  and  he  had  twelve  sons,  among  whom  was  Joseph,  then  six- 
teen years  old.  J oseph  was  one  day  witness  of  some  bad  conduct  on  the 
part  of  his  brethren,  and  on  his  return  home  he  told  all  that  he  had 
seen  to  his  father.  Eor  this  reason,  and  because  they  saw  that  his  father 
loved  him  more  than  all  his  other  sons,  his  brethren  began  to  hate  him, 
and  could  never  speak  a peaceable  word  to  him. 

About  this  time  Joseph  had  a remarkable  dream,  which  he  told  to 
his  brothers,  and  which  caused  them  to  hate  him  still  more.  ‘ Hear  my 
dream,’  said  he  to  them,  ‘ which  I have  dreamed.  I thought  we  were 
binding  sheaves  in  the  field ; and  my  sheaf  arose,  as  it  were,  and  stood  ; 


JOSEPH  TELLS  HIS  DREAMS  TO  HIS  BRETHREN. 


and  your  sheaves  standing  about  bowed  down  before  my  sheaf.’  His 
brethren  answered,  ‘ Shalt  thou  be  our  king,  or  shall  we  be  subject  to 
thy  dominion'?’  And  they  hated  him  still  more  on  account  of  his  dream. 
Soon  after  this  J oseph  dreamed  another  dream,  which  he  told  in  the 


41 


same  way  to  his  brethren.  ‘I  saw  in  a dream,  as  it  were,  the  sun  and  the 
moon  and  eleven  stars  worshipping  me.’  When  his  father  heard  the 
dream,  he  rebuked  Joseph,  and  said,  ‘ What  meaneth  this  dream  that 
thou  hast  dreamed  ? Shall  I and  thy  mother  and  thy  brethren  come  to 
bow  down  to  thee?’  The  hatred  and  envy  of  his  brethren  had  now  reached 
its  height ; his  father,  however,  considered  over  within  himself  all  that 
had  come  to  pass. 

Joseph’s  brethren  had  now  gone  to  feed  their  flocks  to  some  distance 
from  the  place  where  Jacob  had  fixed  his  tents,  when  Jacob  called  Joseph, 
and  said  to  him,  ‘Thy  brethren  are  feeding  the  flocks  inSichem;  go  and 
see  if  all  things  be  well  with  thy  brethren  and  the  cattle,  and  bring  me 
word  again  what  is  doing/  As  J oseph  drew  near,  his  brethren  said  one 
to  another,  ‘ Behold,  here  comes  this  dreamer  of  dreams ; come,  let  us 
kill  him,  and  throw  him  into  some  old  well;  and  we  will  say,  Some  beast 
of  prey  must  have  devoured  him;  and  then  we  shall  see  what  goodwill 
come  of  all  his  dreams/  His  brother  Buben,  hearing  this,  did  his  best 
to  save  his  life,  and  said,  ‘ Shed  no  blood ; but  throw  him  into  this  pit, 
and  keep  your  hands  harmless/  This  he  said  with  the  intention  of  saving 
him  from  death,  and  of  afterwards  restoring  him  safe  to  his  father.  As 
soon  as  Joseph  came  up  to  his  brethren,  they  seized  him,  tore  off  his 
back  his  coat  of  many  colours  which  his  father  had  made  for  him,  and 
threw  him  down  into  an  old  well,  in  which  there  was  no  water.  They 
then  sat  down  to  eat ; but  Buben  left  their  company  to  plan  how  to  save 
his  brother.  As  Joseph’s  brethren  were  seated  at  their  meal,  they  saw  a 
company  oflsmaelites  on  their  way,  coming  from  Galaad  with  their  camels, 
carrying  spices,  balm,  and  myrrh  into  Egypt.  And  Juda  said  to  his  bre- 
thren, ‘What  good  will  it  do  us  to  kill  our  brother,  and  conceal  his  blood? 
It  is  better  that  he  should  be  sold  to  the  Ismaelites,  and  that  our  hands 
be  not  defiled ; for  he  is  our  brother  and  our  flesh/  To  this  they  all 
agreed  ; and  as  the  Madianite  merchants  passed  by,  they  drew  J oseph 
up  from  the  bottom  of  the  well  or  dry  cistern,  and  sold  him  to  the  Is- 
maelites for  twenty  pieces  of  silver.  Joseph  was  now  taken  off  by  these 
merchants  down  to  Egypt,  to  be  sold  as  a slave. 

After  this,  Joseph’s  brethren  took  a goat  from  the  flocks  and  killed 
it,  and  dipping  Joseph’s  coat  in  it,  they  sent  it  by  a messenger  to  Jacob, 
bidding  him  say,  that  it  was  what  they  had  found,  and  that  they  wished 
him  to  see  whether  it  was  his  son  Joseph’s  coat  or  not.  Jacob  knew  the 
coat  again  in  a moment,  and  cried  out,  ‘ It  is  my  son’s  coat ; an  evil 
beast  has  eaten  him  up;  a beast  has  devoured  Joseph.’  And  tearing  his 
garments,  he  put  on  sackcloth,  and  passed  many  days  in  deep  mourning, 
refusing  all  comfort  from  his  children,  who  gathered  round  him  to  con- 
sole him,  and  saying,  ‘I  will  go  down  into  the  grave  to  my  son  mourning/ 

Joseph,  hated  by  his  brethren  on  account  of  his  love  of  virtue  and  inno- 
cence, and  sold  by  them  for  a slave  into  the  land  of  Egypt,  is  a striking  figure 
of  Jesus  Christ  hated  by  His  own  people  on  account  of  His  love  of  justice  and 
sanctity,  and  delivered  up  by  them  bound  into  the  hands  of  the  Roman  go- 
vernor, Pontius  Pilate 


42 


§ 19.  Joseph  in  the  house  of  Putiphar  and  in  the  prison  of  the  captain 
of  the  soldiers.  The  dreams  of  the  chief  butter  and  the  chief  baker. 

J oseph  was  brought  in  safety  into  Egypt  by  the  Ismaelites  who  had 
bought  him  of  his  brethren,  and  was  sold  by  them  to  Putiphar,  an  Egyp- 
tian of  rank  in  the  court  of  Pharao  king  of  Egypt,  and  a chief  captain 
in  his  army.  God,  however,  was  with  Joseph  as  a servant  inPutiphar’s 
house,  and  made  all  that  he  did  to  prosper.  His  master  soon  saw  that 
God  was  with  him,  and  he  intrusted  the  care  of  his  household  entirely 
to  Joseph;  so  that  he  knew  nothing  more  of  his  property  than  what  he 
saw  each  day  set  out  on  the  table  before  him. 

Joseph  was  a youth  of  remarkable  beauty  of  appearance,  and  Puti- 
phar’s  wife  began  to  form  an  unlawful  affection  for  him,  and  to  seek  an 
opportunity  to  persuade  him  to  commit  a great  sin.  Joseph  was  often 
tempted  by  her  to  commit  this  sin,  but  refused  to  consent,  saying,  4 Be- 
hold, my  master  hath  delivered  all  things  to  me,  and  knoweth  not  what 
he  hath  in  his  own  house,  and  has  kept  nothing  back  from  me  except 
thee,  because  thou  art  his  wife;  how,  then,  can  I do  this  wicked  thing, 
and  sin  against  God  T But  as  she  continued  to  importune  him  day  by 
day,  and  Joseph  still  persisted  in  his  refusal,  it  happened  on  a certain 
day  that  J oseph  was  engaged  in  his  duties  as  steward  of  the  house,  and 
she,  finding  him  alone,  seized  hold  of  his  cloak,  and  repeated  her  wicked 
proposal.  J oseph,  leaving  his  cloak  in  her  hand,  fled  out  of  the  room,  and 
left  her  by  herself.  As  she  saw  the  cloak  thus  left  in  her  hands,  and 
her  wicked  proposal  treated  with  contempt,  full  of  rage  and  disappoint- 
ment, she  raised  a cry  that  brought  all  the  servants  of  the  house  around 
her,  and  showing  them  the  cloak  that  remained  in  her  hands,  she  said, 
4 See  what  sort  of  a Hebrew  man  my  husband  has  brought  into  the 
house  ; he  came  in  to  offer  me  violence ; and  when  I cried  out  as  loud 
as  I could  he  was  afraid,  and  left  the  garment  that  I had  seized  hold  of 
in  my  hand,  and  has  escaped/  When  Putiphar  returned  the  same  even- 
ing, she  showed  him  Joseph’s  cloak;  and  repeating  her  false  and  shame- 
ful story,  her  husband  believed  her,  and  became  very  angry.  He  imme- 
diately cast  J oseph  into  the  prison  of  the  captain  of  the  soldiers,  where 
he  remained  shut  up  with  the  rest  of  the  king’s  prisoners. 

J oseph  was  now  in  prison  with  the  other  Egyptian  criminals ; but 
God,  who  never  forsakes  the  innocent,  was  with  him  in  the  prison  equally 
as  before  in  Putiphar’ s house,  and  caused  him  to  find  such  favour  with 
the  chief  keeper  of  the  prison,  that  he  committed  all  the  prisoners  to  his. 
care ; and  nothing  was  done  in  the  prison  without  the  knowledge  of  Jo- 
seph. In  a word,  the  master  of  the  prison  left  everything  to  Joseph, 
and  did  not  trouble  himself  farther  either  about  it  or  the  prisoners,  so 
complete  was  the  confidence  which  he  had  in  Joseph. 

About  this  time  it  happened  that  two  persons  of  the  household  of 
King  Pharao,  the  chief  butler  and  the  chief  baker,  offended  their  master, 
and  were  put  into  the  same  prison  where  Joseph  was  kept  a prisoner. 


43 


The  keeper  of  the  prison  gave  them  into  the  care  of  Joseph,  who  waited 
upon  them.  They  had  been  some  time  in  the  prison  under  his  care,  when 
one  morning,  as  he  came  to  visit  them,  he  found  them  looking  more  sad 
and  melancholy  than  usual.  He  asked  them  what  was  the  cause  of  their 
appearing  to  be  so  sorrowful.  They  both  replied,  that  each  had  dreamed 
a dream,  and  they  had  no  one  to  interpret  it.  Joseph  answered,  ‘To  in- 
terpret dreams  belongs  to  God ; let  me  hear  what  it  is  that  you  have 
dreamed.  ’ The  chief  butler  began  to  tell  his  dream : ‘ I saw  before  me  a vine, 
on  which  were  three  branches,  that  little  by  little  sent  out  buds ; and  after 
blossoms  had  come,  it  brought  forth  ripe  grapes.  And  the  cup  of  Pharao 
was  in  my  hand ; and  I^took  the  grapes,  and  pressed  them  into  the  cup 
which  I held,  and  I gave  the  cup  to  Pharao.’  Joseph  answered,  ‘This 
is  the  interpretation  of  the  dream.  The  three  branches  are  three  days ; 
after  which  Pharao  will  remember  thy  services,  and  will  restore  thee  to 
thy  former  place  ; and  thou  shalt  present  him  the  cup  according  to  thy 
office  as  before.  Only  remember  me  when  it  shall  be  well  with  thee, 
and  do  me  this  kindness,  to  put  Pharao  in  mind  to  take  me  out  of  this 
prison;  for  I was  stolen  away  out  of  the  land  of  the  Hebrews,  and  here, 
without  any  fault  of  mine,  am  cast  into  this  dungeon.’ 

The  chief  baker,  seeing  that  Joseph  had  wisely  interpreted  the  dream, 
said,  ‘ My  dream  was  this  : I dreamed  that  I had  three  baskets  of  meal 
upon  my  head,  and  that  in  one  basket  which  wras  uppermost  I carried 
all  manner  of  baked  meats,  and  that  the  birds  ate  out  of  it.’  Joseph 
answered,  ‘ This  is  the  interpretation  of  the  dream.  The  three  baskets 
are  three  days  ; after  which  Pharao  shall  take  thy  head  from  thee,  and 
hang  thee  on  a tree,  and  the  birds  shall  eat  thy  flesh.’ 

Three  days  after  this  fell  the  birthday  of  Pharao,  and  he  made  a 
great  feast  for  his  servants,  and  at  the  banquet  he  remembered  the  chief 
butler  and  the  chief  baker.  He  restored  the  one  to  his  place  to  present 
the  cup  to  him,  but  the  other  he  hanged  upon  a gibbet,  according  to 
Joseph’s  interpretation  of  the  dreams.  The  chief  butler,  however,  when  he 
was  restored,  did  not  remember  Joseph,  who  had  interpreted  his  dream. 

Joseph  in  the  prison,  with  the  two  offenders  of  Pharao’s  court  by  his  side, 
one  of  whom  is  restored  to  favour  and  the  other  perishes,  is  a figure  of  Jesus 
on  the  Cross  between  two  thieves,  one  of  whom  receives  the  grace  he  implores, 
and  the  other  perishes, 

§ 20.  Pharao's  dream , and  Joseph's  delivery  from  prison . 

Joseph  remained  shut  up  in  the  prison  for  two  years  after  this,  until 
if  happened  that  Pharao  had  a dream.  Pharao  dreamed  that  he  stood 
by  the  river,  out  of  -which  came  up  seven  kine,  very  beautiful  and  fat, 
and  they  fed  in  the  ground  near  the  river  that  had  been  overflowed. 
Other  seven  kine  also  came  out  of  the  river,  ill-favoured  and  lean-fleshed, 
and  they  fed  on  the  green  places  on  the  bank  of  the  river  itself ; and 
the  seven  lean  kine  came  and  ate  up  the  seven  well-favoured  and  fat 
kine.  And  Pharao  awoke.  He  fell  asleep  again,  and  dreamed  that  he 


44 


saw  seven  ears  of  corn  come  up  upon  one  stalk,  full  and  fair ; then  seven 
other  ears  sprang  up,  thin  and  withered,  and  devoured  the  seven  fine 
and  full  ears.  And  Pharao  awoke  from  his  sleep.  And  in  the  morn- 
ing, being  struck  with  fear,  he  sent  for  all  the  wise  men  and  interpreters 

of  dreams  in  his  kingdom  to  interpret 
to  him  the  meaning  of  the  dream ; but 
none  of  them  were  able  to  interpret  it. 
At  length  the  chief  butler,  remembering 
Joseph  in  the  prison,  said,  in  the  pre- 
sence of  all  who  were  assembled,  4 1 con- 
fess my  sin ; when  my  lord  the  king  was 
angry  with  his  servants,  and  commanded 
me  and  the  chief  baker  to  be  cast  into 
the  prison  of  the  captain  of  the  soldiers, 
in  the  same  night  we  both  dreamed  a 
dream.  In  the  prison  at  the  time  there 
was  a young  man,  a Hebrew,  a servant 
of  the  captain  of  the  soldiers,  to  whom 
we  told  our  dreams,  which  he  interpreted 
to  us ; for  I was  restored  to  my  office, 
and  the  chief  baker  was  hanged  upon  a 
gibbet.’  Forthwith  Pharao  commanded  Joseph  to  be  taken  out  of  the 
prison ; and  he  was  shaved  and  dressed,  and  brought  into  their  presence. 
Pharao  then  spoke  to  him,  and  said,  4 1 have  dreamed  dreams,  and  there 
is  no  one  in  my  kingdom  that  can  interpret  them  for  me.  I have  heard 
that  thou  canst  interpret  dreams  wisely.’  Joseph  replied,  4 1 cannot  in- 
terpret dreams ; but  God  shall  give  Pharao  the  answer  he  desires.’  The 
king  then  told  Joseph  his  two  dreams — of  the  seven  fat  and  lean  kine, 
and  the  seven  full  and  withered  ears  of  corn.  Joseph  then  spoke,  and 
said,  4 The  king’s  dreams  are  one ; God  hath  shown  to  Pharao  what  He 
is  about  to  do.  The  seven  fat  kine  and  the  seven  full  ears  are  seven 
years  of  plenty ; and  the  seven  lean  and  thin  kine  that  came  up  after 
them,  and  the  seven  thin  ears  that  were  blasted  with  the  east  wind,  are 
seven  years  of  famine,  which  are  to  come.  They  shall  be  fulfilled  in  this 
order : there  shall  be  seven  years  exceedingly  fruitful  in  the  land  of 
Egypt,  which  shall  be  followed  by  seven  years  of  scarcity,  such  that  they 
shall  consume  all  that  was  over  and  above  of  the  seven  years  of  plenty. 
And  that  the  king  saw  two  dreams  of  the  like  meaning,  this  signifies 
that  the  word  of  God  shall  be  speedily  fulfilled.  How,  therefore,  let  the 
king  look  out  for  some  wise  and  discreet  man,  and  make  him  ruler  over 
the  land  of  Egypt,  that  he  may  appoint  overseers,  and  gather  up  into 
storehouses  the  abundance  of  the  years  of  plenty,  that  the  people  of  the 
land  be  not  consumed  with  famine  during  the  seven  years  of  scarcity.’ 
This  counsel  pleased  Pharao  and  all  his  servants.  And  he  rose  and 
said  to  his  servants,  4 Can  we,  find  such  another  man  filled  with  the 
spirit  of  God  f And  when  none  replied,  turning  to  Joseph,  he  said, 


45 


* Seeing  God  hath  showed  thee  all  thou  hast  said,  can  I find  one  wiser 
and  like  to  thee  ? Thou  shalt  he  over  my  house,  and  thy  word  all  the 
people  shall  obey;  only  in  the  throne  will  I be  before  thee.’  And  he 
took  his  own  ring  from  his  hand,  put  upon  him  a robe  of  fine  linen, 
and  a chain  of  gold  round  his  neck,  and  caused  him  to  mount  up  into 
the  second  royal  chariot,  and  ordered  the  crier  to  go  before  him,  pro- 
claiming to  all  the  people  that  they  should  bow  the  knee,  and  know 
that  Joseph  was  made  governor  over  the  whole  land  of  Egypt.  More- 
over he  changed  his  name,  and  called  him  in  the  Egyptian  languago 
‘ Saviour  of,  the  World.’ 

Joseph,  in  his  delivery  from  prison  and  exaltation  to  great  dignity,  is  a 
figure  of  Jesus  in  His  insurrection  from  the  dead,  and  His  reception  of  a Name 
which  is  above  every  name. 

§21.  Joseph's  brethren  come  dozen  into  the  land  of  Egypt  to  buy  food . 

The  seven  years  of  plenty  were  now  come,  as  Joseph  had  foretold; 
and  so  great  was  the  abundance  of  wheat,  that  it  was  like  the  sand  on 
the  sea-shore.  Joseph  lost  no  time  in  taking  his  measures  to  have  the 
storehouses  prepared,  and  the  grain  that  was  over  and  above  safely  laid 


JOSEPH  GATHERS  THE  CORN  OF  EGYPT  INTO  GRANARIES. 


46 


up  in  them  in  every  city,  with  proper  overseers  appointed  to  see  that 
the  corn  was  kept  in  safety.  And  a great  abundance  of  grain  by  these 
means  was  laid  up  in  every  city. 

The  seven  years  of  plenty  passed  away,  and  the  seven  years  of  scarcity 
foretold  by  J oseph  came  in  their  place ; and  the  famine  began  to  prevail 
in  the  whole  world ; but  there  was  bread  in  the  land  of  Egypt.  And 
when  the  people  were  famished  for  want  of  food,  they  came  to  Pharao, 
and  he  said  to  them,  ‘Go  to  Joseph,  and  do  all  that  he  shall  say  to  you.’ 
In  the  land  of  Canaan  also  the  scarcity  began  to  be  felt.  And  Jacob 
said  to  his  sons,  ‘ Why  are  you  so  thoughtless  ? I have  heard  that  there 
is  corn  in  Egypt.  Go  down  thither,  and  buy  for  us  what  we  require, 
that  we  be  not  consumed  with  want/  So  ten  of  Joseph’s  brethren  went 
down  to  buy  corn  in  Egypt.  But  Jacob  kept  Benjamin,  the  youngest 
son,  at  home ; for  he  said,  ‘ Lest  perhaps  he  take  any  harm  on  the  jour- 
ney.’ When  they  came  into  Egypt  they  soon  found  that  corn  could  be 
obtained  from  none  but  Joseph.  So  when  they  had  come  into  his  pre- 
sence, they  all  bowed  themselves  before  him  ; and  Joseph  knew  his 
brethren  again,  and  the  dreams  that  he  had  dreamed  when  a boy  came 
back  into  his  mind.  Hot  to  betray  to  them  that  he  knew  who  they 
were,  he  spoke  roughly  to  them,  and  asked  whence  they  came.  They 
answered,  ‘ From  the  land  of  Canaan,  to  buy  food,  that  we  may  live.’ 
Joseph  answered,  ‘ Ye  are  spies ; you  are  come  to  see  the  weak  parts  of 
the  land.’  They  said,  ‘ It  is  not  so,  my  lord ; but  thy  servants  are  come 
to  buy  food.  We  are  all  sons  of  one  man;  we  are  peaceable  men. 
Heither  are  thy  servants  bent  upon  any  evil.’  Joseph  replied,  ‘ It  is 
not  so ; but  ye  are  come  to  spy  out  the  unfenced  parts  of  the  land.’ 
They  replied,  ‘ Thy  servants  are  twelve  brethren,  the  sons  of  one  man 
in  the  land  of  Canaan ; the  youngest  is  with  our  father,  the  other  is 
not  living.’  Joseph  answered,  ‘This  is  the  very  thing  I said.  Ye  are 
spies  : by  this  I will  presently  prove  you ; for,  by  the  life  of  the  king, 
you  shall  not  depart  hence  until  your  youngest  brother  is  come.  Send 
one  of  yourselves  to  fetch  him ; and  the  rest  of  you  shall  stay  in  prison 
until  what  you  have  said  be  proved,  whether  it  is  true  or  false ; or  else, 
by  the  life  of  Pharao,  you  , are  spies.’  And  Joseph  put  them  all  in  prison 
for  three  days.  On  their  way  they  talked  to  one  another,  and  said,' 
1 We  deserve  to  suffer  these  things,  because  we  have  sinned  against  our 
brother,  seeing  the  anguish  of  his  soul  when  he  besought  us,  and  we 
would  not  hear ; therefore  is  this  affliction  come  upon  us.’  Euben  re- 
minded them,  ‘ Did  not  I say  to  you,  Do  the  boy  no  harm  ? and  ye 
would  not  hear  me.  Behold,  his  blood  is  required  from  us.’ 

When  the  three  days  were  over,  J oseph  took  them  out  of  prison  and 
sent  them  home,  keeping  Simeon  still  bound.  On  their  way  home,  one 
of  them  opened  his  sack  to  give  his  beast  provender,  and  was  surprised 
to  find  his  money  in  the  mouth  of  the  sack.  When  the  rest  saw  it,  they 
were  equally  astonished  and  troubled,  and  they  said  one  to  another, 

‘ What  is  this  that  God  hath  done  to  us  V And  when  they  came  to  their 


47 


father  Jacob,  they  told  him  that  the  governor  of  Egypt  had  taken  them 
for  spies,  had  put  them  into  prison  for  three  days,  and  at  last  had  kept 
their  brother  Simeon  a prisoner,  as  surety  for  their  promise  that  they 
would  bring  their  youngest  brother  Benjamin  with  them  when  they 
next  came  to  buy  food  in  Egypt.  Their  father  Jacob  said,  4 You  have 
made  me  to  be  without  children;  Joseph  is  not  living,  Simeon  is  kept 
in  bonds,  Benjamin  you  will  take  away ; all  these  evils  are  fallen  upon 
me.  My  son  shall  not  go  down  with  you ; his  brother  is  dead,  and  he 
is  left  alone  ; if  any  mischief  befall  him  in  the  land  to  which  you  go,  you 
will  bring  down  my  gray  hairs  with  sorrow  to  the  grave.’ 

Joseph,, dispensing  the  corn  of  the  land  of  Egypt,  is  a figure  of  Jesus  Christ 
feeding  the  nations  of  the  world  with  the  bread  of  the  Holy  Eucharist. 

§ 22.  Joseph's  brethren  go  down  into  Egypt  the  second  time.  The  silver  cup 
is  found  in  the  sack  of  Benjamin.  Joseph  makes  himself  known. 

In  the  mean  time  the  famine  began  to  be  still  heavier  in  the  land  of 
Canaan  ; and  when  they  had  eaten  up  all  the  corn  they  had  brought 
out  of  Egypt,  Jacob  said  to  his  sons,  4 Go  again,  and  buy  us  a little  food.’ 
Juda  answered,  4 The  man  declared  to  us  with  an  oath,  saying,  You  shall 
not  see  my  face,  unless  you  bring  your  youngest  brother  with  you.  If, 
therefore,  thou  send  him  with  us,  we  will  set  out  together  and  buy  ne- 
cessaries for  thee.  But  if  not,  we  will  not  go ; for  the  man  declared, 
saying,  You  shall  not  see  my  face  without  your  youngest  brother.  Send 
the  boy  with  me,  and  if  I bring  him  not  safe  back,"l  will  be  guilty  of 
sin  against  thee  for  ever.  If  there  had  not  been  this  delay,  we  shoidd 
have  been  there  and  back  again  by  this  time.’ 

J oseph’s  brethren  then  set  out  and  came  safely  down  into  Egypt,  with 
Benjamin  in  their  company.  When  Joseph  heard  that  Benjamin  was 
with  them,  he  commanded  his  steward,  saying,  4 Bring  the  men  into  the 
house,  and  kill  and  prepare  a feast,  for  they  shall  eat  with  me  at  noon.’ 
The  steward  did  as  Joseph  commanded,  and  bid  them  come  into  the 
house.  Joseph’s  brethren  began  to  be  afraid  because  they  were  brought 
into  the  house ; but  the  steward  answered,  4 Peace  be  with  you;  fear  not.’ 
And  he  brought  out  Simeon  to  them.  They  then  made  ready  their  pre- 
sents against  Joseph’s  coming  at  noon,  for  they  had  heard  that  they  were 
to  dine  with  J oseph.  When  J oseph  came  into  the  house,  they  presented 
themselves  before  him ; and  holding  their  gifts  in  their  hands,  bowed 
down  with  their  faces  to  the  ground.  Joseph,  courteously  saluting  them, 
again  asked  them,  saying, 4 Is  the  old  man,  your  father,  in  health,  of  whom 
you  told  me ? is  he  still  living'?’  And  they  answered,  4 Thy  servant,  our 
father,  is  in  health ; he  is  yet  living.’  And  bowing  themselves,  they  made 
obeisance  before  him.  Joseph  now  observed  Benjamin,  his  brother  by  the 
same  mother,  and  said,  4 Is  this  your  younger  brother,  of  whom  you  told 
me  V And  he  said,  4 God  be  gracious  to  thee,  my  son.’  And  he  made  haste 
to  leave  the  room,  for  his  heart  was  moved  towards  his  brother,  and  the 
tears  gushed  out ; and  going  into  his  chamber,  he  wept  there.  Belrain- 


48 


ing  himself,  however,  he  washed  his  face,  and  returned,  and  said,  4 Set 
bread  on  the  table/  This  was  done,  setting  for  Joseph  apart  by  himself 
and  for  his  brethren.  Joseph’s  brethren  were  surprised  at  finding  that 
they  were  served  each  according  to  his  age,  the  firstborn  according  to  his 
birthright,  and  so  on  to  the  youngest,  until  it  came  to  Benjamin’s  turn, 
who  received  a portion  that  exceeded  those  set  before  his  brethren  by 
five  times.  They  wondered  much  at  all  they  saw ; but  yet  they  feasted 
and  made  merry  with  Joseph.  When  the  feast  was  over,  Joseph  com- 
manded his  steward,  saying,  4 Fill  their  sacks  with  corn,  as  much  as  they 
can  hold,  and  put  every  man’s  money  in  the  mouth  of  his  sack,  and  in 
the  mouth  of  the  sack  of  the  youngest  put  my  silver  cup  and  the  price 
which  he  gave  for  the  wheat.’  This  was  done ; and  when  the  morning 
came  they  were  sent  away  with  their  asses.  And  after  they  had  gone  a 
little  way  out  of  the  city,  Joseph  sent  for  the  steward  of  his  house,  and 
said,  4 Arise,  and  pursue  after  the  men,  and  when  thou  hast  overtaken 
them,  say  to  them,  Why  have  you  returned  evil  for  good  h The  cup 
which  you  have  stolen  is  that  in  which  my  lord  drinketh,  and  in  which 
he  is  wont  to  divine  : you  have  done  a very  evil  thing.’ 

The  steward  did  as  he  was  commanded.  And  when  he  had  overtaken 
them,  he  spoke  to  them  what  Joseph  had  told  him  to  say.  They  replied, 
* Why  doth  our  lord  speak  thus  of  his  servants  ] The  money  that  we 
found  in  the  top  of  our  sacks  we  brought  back  to  thee  from  the  land  of 
Canaan ; how,  then,  should  it  be  that  we  should  steal  out  of  thy  lord’s 
house  gold  or  silver]  With  whomsoever  of  thy  servants  shall  be  found 
that  which  thou  seekest,  let  him  die ; and  we  will  be  the  bondmen  of  my 
lord.’  And  he  said  to  them,  4 Let  it  be  according  as  you  say : with  whom- 
soever it  shall  be  found,  let  him  be  my  servant,  and  you  shall  be  blame- 
less.’ Then  they  speedily  took  down  their  sacks  to  the  ground,  and  every 
man  opened  his  sack.  The  steward  searched  them  through  all  in  order, 
beginning  with  the  first ; and  when  he  came  last  to  Benjamin’s  sack,  the 
cup  was  found  in  it.  Then  they  rent  their  garments,  and  reloading  their 
asses,  returned  into  the  town,  and  went  before  Joseph,  with  Juda  at 
their  head,  and  fell  down  at  his  feet.  Joseph  said  to  them,  4 Why  have 
ye  done  this  evil  ? Know  ye  not  that  such  a man  as  I could  divine  this 
thing  that  ye  have  done  ]’  Juda  said  to  him,  4 What  shall  we  answer  to 
my  lord  ] God  has  found  out  the  iniquity  of  thy  servants ; behold,  we 
are  all  bondsmen  to  my  lord,  both  we  and  he  with  whom  the  cup  was 
found.’  Joseph  replied,  4 God  forbid  that  I should  do  so  ; he  that  stole 
the  cup,  he  shall  be  my  bondsman,  and  go  you  away  free  to  your  father.’ 
Then  Juda,  coming  nearer  to  Joseph,  said  boldly,  4 1 beseech  thee,  my 
lord,  let  thy  servant  speak  a word  in  thine  ears,  and  be  not  angry  with 
thy  servant,  for  after  Pharao  thou  art  the  next.  Let  me  be  thy  bonds- 
man, seeing  that  I took  him  into  my  trust,  promising  my  father,  saying, 
If  I bring  him  not  again,  I will  be  guilty  of  sin  against  my  father  for 
ever.  Therefore  I,  thy  servant,  will  stay  instead  of  the  boy  in  the  service 
of  my  lord,  and  let  the  boy  go  up  with  his  brethren ; for  I cannot  return 


49 

to  my  father  without  the  hoy,  lest  I witness  the  evil  calamity  that  shall 
come  upon  my  father/ 

Joseph  could  no  longer  refrain  himself  before  those  who  stood  by, 
and  he  commanded  that  all  should  go  out,  and  no  stranger  be  present  at 
his  making  himself  known  to  them.  And  he  lifted  up  his  voice,  and 
wept  so  loud,  that  the  Egyptians,  and  all  who  were  in  the  house  of 
Pharao,  heard.  And  he  said  to  his  brethren,  4 1 am  Joseph ; is  my  father 
yet  living  V His  brethren  could  not  answer  him  for  fear.  And  he  said 
mildly  to  them,  4 Come  nearer  to  me/  And  when  they  were  come  nearer 
to  him,  he  said,  4 1 am  Joseph  your  brother,  whom  you  sold  into  Egypt. 
Be  not  afraid ; let  it  not  seem  to  you  a hard  thing  that  you  sold  me  into 
these  countries ; for  God  sent  me  before  you  into  Egypt  for  your  pre- 
servation. It  is  two  years  since  the  famine  began  to  be  upon  the  land, 
and  live  years  more  remain,  in  which  there  can  be  neither  ploughing  nor 
reaping ; and  God  sent  me  before,  that  you  might  be  preserved  and  might 
have  food  to  live.  Hot  by  your  counsel  was  I sent  hither,  but  by  the 
will  of  God,  who  hath  made  me,  as  it  were,  a father  to  Pharao,  and  lord 
of  his  house,  and  governor  over  the  whole  land  of  Egypt.  Make  haste 
and  go  ye  up  to  my  father,  and  say  to  him,  Thus  saith  thy  son  Joseph, 
God  hath  made  me  lord  of  the  whole  land  of  Egypt ; come  down  to  me  ; 
linger  not.  And  thou  shalt  dwell  in  the  land  of  Gessen,  and  thou  shalt 
be  near  me,  thou  and  thy  sons,  and  thy  sons’  sons,  thy  sheep  and  thy 
herds,  and  all  things  that  thou  hast.  And  there  I will  feed  thee ; for 
there  are  yet  five  years  of  famine  remaining ; lest  both  thou  perish,  and 
thy  house,  and  all  that  thou  hast.  Behold  your  eyes,  and  the  eyes  of 
my  brother  Benjamin,  see  that  it  is  my  mouth  that  speak eth  to  you. 
You  shall  tell  my  father  of  all  my  glory,  and  all  things  that  you  have 
seen  in  Egypt : make  haste  and  bring  him  to  me/  And  falling  upon  his 
brother  Benjamin’s  neck,  he  kissed  him,  and  wept ; and  Benjamin,  in 
like  manner,  wept  upon  his  neck.  And  Joseph,  in  like  manner,  kissed 
all  his  brethren,  and  wept  upon  every  one  of  them ; after  which  they 
were  emboldened  to  speak  with  him. 

Joseph  making  himself  known  to  his  brethren,  and  their  embracing  him, 
is  a figure  of  the  whole  Hebrew  people  throughout  the  world,  in  the  times  that 
are  to  come,  falling  down  and  adoring  Jesus  Christ  whom  their  forefathers 
crucified,  and  becoming  the  servants  and  preachers  of  His  gospel  throughout 
the  world. 

§23.  Jacob  comes  to  dioell  in  the  land  of  Egypt.  Ilis  last  progrfiecies 
and  death . The  mourning  for  him , and  his  burial  in  the  land  pro- 
mised to  his  seed  (b.c.  1875).  The  death  of  Joseph  (b.c.  1821). 
Whbn  Joseph’s  brethren  had  returned  home,  they  came  before  their 
father  and  cried  to  him,  saying,  4 Joseph  thy  son  is  living,  and  he  is 
mler  in  all  the  land  of  Egypt/  When  Jacob  heard  this  he  awoke  as 
it  were  out  of  a deep  sleep,  and  did  not  believe  them.  They,  on  the 
other  hand,  repeated  all  that  had  come  to  pass;  and  when  Jacob  saw  all 
the  wagons  aiid  all  that  Joseph  had  sent,  his  spirit  revived  and  he 

E 


50 

said,  4 It  is  enough  for  me  if  Joseph  my  son  he  yet  living;  I will  go  and 
see  him  before  I die.’ 

As  Jacob  was  journeying  down  to  Egypt,  he  offered  sacrifice  to  the 
God  of  his  father  Isaac  by  the  well  called  Bersabee,  and  heard  Him  in 
a vision  of  the  night  calling  to  him  and  saying,  ‘ Jacob,  Jacob.’  And 
he  answered  Him,  ‘ Lo,  here  I am.’  And  God  said  to  him,  4 1 am  the 
most  mighty  God  of  thy  father ; fear  not ; go  down  into  Egypt ; for  I 
will  make  a great  nation  of  thee  there.  And  I will  go  down  with  thee 
thither,  and  will  bring  thee  back  again  from  thence.  Joseph  also 
shall  put  his  hands  upon  thine  eyes.’  Jacob  continued  his  journey,  and 
sent  on  Juda  before  him  to  tell  Joseph  that  he  would  meet  him  in  the 
land  of  Gessen ; and  when  he  was  come  thither  Joseph  made  ready  his 
chariot  and  went  to  meet  his  father  in  the  same  place ; and  seeing  him, 
he  fell  upon  his  neck,  and  embracing  him,  wept.  And  his  father  said 
to  Joseph,  ‘ Now  shall  I die  with  joy;  for  I have  seen  thy  face  and 
leave  thee  alive/ 

After  this  meeting  with  his  son  Joseph,  Jacob  was  presented  by  Jo- 
seph to  Pharao  ; and  Jacob  blessed  Pharao.  The  king  asked  him,  ‘ How 
many  are  the  days  of  the  years  of  thy  life  V J acob  answered,  4 The  days 
of  the  years  of  my  pilgrimage  are  a hundred  and  thirty  years,  few  and 
evil ; and  they  are  not  come  up  to  the  days  of  the  pilgrimage  of  my 
fathers/  Jacob  again  blessed  the  king,  and  went  away,  and  lived  in 
the  land  of  Gessen,  and  multiplied  exceedingly,  receiving  an  allowance 
of  food  from  Joseph  during  all  the  years  of  the  famine. 

Jacob,  perceiving  that  his  end  was  drawing  nigh,  called  for  all  his 
sons  to  come  into  his  presence ; and  he  blessed  each  in  his  turn,  fore- 
telling what  was  to  happen  to  their  descendants.  To  Juda  he  gave  the 
special  and  peculiar  promise  of  being  the  forefather  of  the  Messias : ‘ The 
sceptre  shall  not  he  taken  away  from  Juda , nor  a ruler  from  before  him , 
till  He  come  that  is  to  be  sent  ; and  He  shall  be  the  expectation  of 
the  nations / 

Again  he  said  to  all  his  sons,  6 I am  going  to  be  gathered  to  my 
people  : bury  me  with  my  fathers  in  the  double  cave  which  is  in  the 
field  of  Ephron  the  Hethite,  over  against  Mambre  in  the  land  of  Canaan, 
which  Abraham  bought,  together  with  the  field,  of  Ephron  the  Hethite, 
for  a possession  to  bury  in.  There  they  buried  him,  and  Sara  his  wife ; 
there  was  Isaac  buried,  with  Rebecca  his  wife ; there  doth  Lia  also  lie 
buried/  And  when  he  had  ended  giving  his  last  instructions  to  his 
sons,  he  gathered  his  feet  into  the  bed,  and  expired. 

Joseph  obtained  permission  of  Pharao  to  bury  his  father  as  he  had 
commanded  in  the  land  of  Palestine,  and  a great  mourning  was  made  for 
him  in  the  land  of  Egypt  for  seventy  days.  When  they  had  returned 
from  the  burying,  Joseph’s  brethren,  being  afraid  now  that  their  father 
was  dead,  sent  to  him  saying,  ‘ We  pray  thee  to  forgive  the  servants  of 
the  God  of  thy  father  their  wickedness.’  And  when  Joseph  heard  this, 
he  wept.  His  brethren  came  before  him,  and  fell  on  their  faces  to  the 


51 


ground,  saying,  ‘We  arc  thy  servants/  But  Joseph  comforted  them, 
and  spoke  mildly  to  them,  saying,  ‘ Bear  not ; can  we  resist  the  will  of 
God  ? You  thought  evil  against  me ; hut  God  has  turned  it  into  good, 
that  He  might  exalt  me,  as  at  present  you  see,  and  might  save  many 
people.  Bear  not ; I will  feed  you  and  your  children/ 

The  time  was  now  come  for  Joseph  to  die ; he  had  lived  to  the  ago 
of  one  hundred  and  ten  years,  and  had  seen  the  children  of  Ephraim  to 
the  third  generation.  At  his  death  he  called  his  brethren,  and  said, 
‘ God  will  visit  you  after  my  death,  and  will  make  you  go  up  out  of 
this  land  to  the  land  which  He  swore  to  give  to  Abraham,  Isaac,  and 
Jacob/  And  he  made  his. brethren  swear  to  him,  saying,  ‘When  God 
shall  visit  you,  carry  my  bones  with  you  out  of  this  place/  After 
this,  he  died,  and  was  embalmed,  and  laid  in  a stone  coffin  in  Egypt. 

The  words  of  Joseph  to  his  brethren  recall  to  mind  the  words  of  St.  Peter’s 
sermon  in  the  Temple  : ‘ Let  all  the  house  of  Israel  know  most  certainly  that 
God  has  made  both  Lord  and  Christ  this  same  Jesus  whom  you  have  cruci- 
fied. Do  penance,  and  be  baptised  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  your  sins.’ 

§ 24.  The  history  of  Job  the  Idumean. 

Between  the  death  of  Joseph  and  the  birth  of  Moses,  there  lived  in 
Hus,  in  the  land  of  Edom,  a man  named  Job,  who  was  simple  and  up- 
right, fearing  God  and  avoiding  evil.  He  was  exceeding  rich  in  sheep, 
and  camels,  and  oxen,  and  was  looked  upon  as  a prince  among  all  the 
people  of  the  East.  He  had  sons  and  daughters,  who  feasted  with  each 
other,  each  in  their  turn ; and  Job  their  father,  when  the  days  of  their 
feasting  were  over,  would  rise  up  early  in  the  morning  and  offer  sacri- 
fices for  every  one  of  them ; for  he  said,  ‘ Lest  perhaps  my  sons  have 
sinned,  and  have  cursed  God  in  their  hearts/ 

But  this  prosperity  was  not  to  last ; evil  days  were  to  come,  and  the 
holy  Job  was  to  be  tried.  On  a certain  day,  when  the  sons  of  God  came 
to  stand  before  the  Lord,  Satan  was  among  them,  and  the  Lord  said  to 
him,  ‘ Hast  thou  considered  My  servant  Job,  that  there  is  none  like  him 
in  the  earth,  a simple  and  upright  man,  fearing  God  and  avoiding  evil  V 
Satan  answering  said,  ‘Doth  Job  serve  God  in  vain?  Hast  Thou  not 
blessed  the  works  of  his  hands,  and  increased  his  possessions  upon  the 
earth?  # But  put  forth  Thine  hand  and  touch  all  that  he  hath,  and  see 
if  he  will  not  curse  Thee  to  Thy  face/  And  the  Lord  said  to  Satan, 
‘Behold,  all  that  he  hath  is  in  thy  hand,  only  touch  not  thou  his  life/ 
And  Satan  went  forth  from  the  presence  of  the  Lord. 

Upon  a certain  day,  when  his  sons  and  daughters  were  feasting  in 
the  house  of  their  eldest  brother,  there  came  a messenger  to  Job,  and 
said,  ‘ The  oxen  were  ploughing,  and  the  asses  feeding  beside  them,  and 
the  Sabeeans  rushed  in  and  took  all  away,  slaying  the  servants  with  the 
sword ; and  I alone  have  escaped  to  tell  thee/  As  he  was  speaking, 
another  came  and  said,  ‘ The  fire  of  God  is  fallen  upon  the  sheep,  and 
hath  consumed  them ; and  I alone  have  escaped  to  tell  thee/  A third 


52 


messenger  came  and  said,  that  the  Chaldeans  had  come  and  had  fallen 
upon  the  camels  and  the  servants,  and  that  he  alone  had  escaped  to 
bring  word.  As  he  was  still  speaking,  a fourth  came  and  said,  ‘ Thy 
sons  and  daughters  were  eating  and  drinking  wine  in  the  house  of  their 
elder  brother,  and  a violent  wind  came  on  a sudden  from  the  side  of  the 
desert,  and  shook  the  four  corners  of  the  house,  and  it  fell  upon  thy 
children  ; and  they  are  dead.’ 

Then  Job  rose  up  and  rent  his  garments,  and  having  shaven  his 
head,  fell  down  upon  the  ground  and  worshipped,  and  said,  i Naked 
came  I out  of  my  mother’s  womb,  and  naked  shall  I return  thither : the 
Lord  gave,  and  the  Lord  hath  taken  away  ; as  it  hath  pleased  the  Lord, 
so  is  it  done  : blessed  be  the  name  of  the  Lord  P 

Job’s  trials  were  not  over  : Satan  was  permitted  to  strike  Job  with 
a very  grievous  ulcer,  from  the  sole  of  the  feet  even  to  the  top  of  his 

head ; so  that  he 
took  a potsherd 
and  scraped  him- 
self, sitting  on  a 
dunghill.  And 
his  wife  said  to 
him,  ‘ Dost  thou 
continue  in  thy 
simplicity?  Curse 
God,  and  die !’ 
And  Job  said  to 
her,  ‘ Thou  hast 
spoken  like  one 
of  the  foolish 
women ; if  we 
have  received 
good  things  at 
the  hands  of 
God,  why  should 
we  not  receive 
evil?’ 

Job  had  three 
friends,  Eliphaz 
the  Temanite, 
Ealdad  the  Shuh- 
ite,  and  Sophar 
the  .Naamathite, 
who,  hearing  of 

the  evil  that  had  befallen  him,  made  an  appointment  to  come  together 
to  visit  him  and  comfort  him.  And  when  they  had  lifted  up  their  eyes 
afar  off,  they  knew  him  not,  and  crying  out  they  wept,  and  rending  their 
garments  they  sprinkled  dust  upon  their  heads  towards  heaven.  And 


53 


they  sat  with  him  on  the  ground  seven  days  and  seven  nights,  and  no 
man  spoke  to  him  a word ; for  they  saw  that  his  grief  was  very  great. 

Job  at  length  gave  utterance  to  his  grief : 4 Let  the  day  perish  wherein 
I was  born  ; let  it  be  turned  into  darkness  ; let  not  God  regard  it  from 
above,  and  let  not  the  light  shine  upon  it.  Why  did  I not  die  in  the 
womb  ? Why  was  I nursed  upon  the  knees  ? And  why  was  I suckled 
at  the  breast?  For  now  I should  have  been  asleep  and  still.  Why  is 
light  given  to  him  that  is  in  misery,  and  life  to  them  that  are  in  bitterness 
of  soul  ?’  Job’s  friends,  instead  of  consoling  him  and  helping  him  to  bear 
his  calamity,  each  in  succession  attempt  to  prove  to  him,  that  afflic- 
tions and  sufferings  are  always  the  punishment  of  sins.  They  insist,  in  a 
harsh  unfeeling  manner,  that  he  should  confess  himself  to  have  been 
guilty,  and  to  have  brought  all  his  sufferings  upon  himself  by  his  own 
fault.  Job  as  stoutly  asserts  his  innocence,  and  calls  God  to  be  the 
witness  of  his  uprightness.  6 When  I went  out  to  the  gate  of  the  city,’ 
exclaims  Job,  4 the  young  men  saw  me  and  hid  themselves,  the  old  men 
rose  up  and  stood.  The  ear  that  heard  me  blessed  me,  and  the  eye  that 
saw  me  gave  witness  to  me ; the  blessing  of  him  that  was  ready  to  perish 
came  upon  me,  and  I comforted  the  heart  of  the  widow.  I was  clad  with 
justice,  and  I clothed  myself  with  my  judgment  as  with  a rose  and  a 
diadem.  I was  an  eye  to  the  blind  and  a foot  to  the  lame  ; I was  the 
father  of  the  poor,  and  the  cause  which  I knew  not  I searched  out  most 
diligently  ; I broke  the  jaws  of  the  wicked,  and  out  of  their  teeth  I took 
away  the  prey ; and  I was  a comforter  of  them  that  mourned.  But  now 
the  younger  men  scorn  me,  whose  fathers  I would  not  have  set  with  the 
dogs  of  my  flock ; I am  turned  into  their  song,  and  am  become  their 
byeword ; for  God  hath  opened  His  quiver  and  hath  afflicted  me,  and 
hath  put  a bridle  in  my  mouth.  I am  brought  to  nothing  ; as  a wTind 
Thou  hast  taken  away  my  desire,  and  my  prosperity  hath  passsed  away 
like  a cloud.  And  now  my  soul  fadeth  within  myself,  and  the  days  of 
affliction  possess  me.  I am  become  the  brother  of  dragons  and  the  com- 
panion of  ostriches.’ 

Thus  Job  justified  himself  against  the  accusations  of  his  three  friends, 
who  ceased  to  answer  him,  because  he  seemed  just  to  himself.  On  then’ 
ceasing  to  speak,  a fourth  friend,  Elihu  by  name,  who  had  been  patiently 
listening,  begins  to  address  Job  in  much  the  same  strain.  4 For  Job 
hath  said,  44  I am  just,  and  God  hath  overthrown  my  judgment.”  What 
man  is  there  like  Job,  who  drinketh  up  scorning  like  water?’  At  length 
God  Himself  becomes  umpire  in  the  dispute,  and  condescends  to  reason 
with  Job,  to  show  him  that  he  came  out  of  nothing,  and  that  he  ought 
to  be  satisfied  to  commit  himself  to  the  hands  of  his  Maker.  And  the 
Lord  answered  Job  out  of  the  whirlwind,  and  said,  4 Who  is  this  that 
wTrappeth  up  sentences  in  unskilful  words  ? Answer  Me  : Where  wast 
thou  when  I laid  the  foundation  of  the  world ; when  the  morning  stars 
praised  Me  together,  and  all  the  sons  of  God  made  a joyful  melody  ?’  And 
the  Lord  said  to  Job,  4 Surely  he  that  reproveth  God  ought  to  answer 


54 


Him1?’  The  holy  Job  was  convinced,  and  exclaimed,  ‘ I have  spoken 
unwisely,  and  of  things  that  above  measure  exceeded  my  knowledge. 
With  the  hearing  of  the  ear  I have  heard  Thee,  but  now  mine  eye  seeth 
Thee ; therefore  I reprehend  myself,  and  do  penance  in  dust  and  ashes.’ 
In  reward  of  the  humility  of  his  servant,  the  Lord  blessed  the  latter 
end  of  Job  more  than  his  beginning.  And  he  had  fourteen  thousand 
sheep  and  six  thousand  camels ; a thousand  yoke  of  oxen  and  a thou- 
sand asses  ; and  he  had  seven  sons  and  three  daughters.  And  Job  lived 
after  these  things  a hundred  and  forty  years,  and  he  saw  his  children 
and  his  children’s  children  unto  the  fourth  generation,  and  he  died  an 
old  man,  full  of  days. 

Job  is  a figure  of  Jesus  Christ  not  only  in  respect  of  the  power  which  was 
given  to  Satan  to  afflict  and  bruise  Him  from  head  to  foot,  but  also  in  respect 
of  the  reproaches  of  His  own  people.  In  the  midst  of  these  Jesus  endured  His 
burden  of  sorrow  all  His  life  long,  and  especially  during  His  agony  on  the 
Cross.  From  the  history  of  Job  we  learn  the  extent  of  the  power  to  do  harm 
that  is  permitted  to  the  Devil,  and  the  reason  of  the  powers  of  blessing  granted 
to  the  Church  by  way  of  protection. 


The  Fourth  Era  of  the  World  (Second  of  Jewish  History 

THE  WONDERFUL  DEALINGS  OF  GOD  WITH  HIS  CHOSEN  HEBREW  NATION, 
FROM  THEIR  MIRACULOUS  DELIVERANCE  OUT  OF  THE  BONDAGE  OF  EGYPT 
DOWN  TO  THE  BUILDING  OF  THE  FIRST  TEMPLE. 

(the  sixth  hour  oe  the  parable  of  the  labourers  in  the  vineyard.) 

From  b.c.  1570  to  b.c.  1010,  containing : 

I.  The  Deliverance  of  the  Children  of  Israel  out  of  Egypt  (80  years). 

II.  The  Wandering  in  the  Wilderness,  the  Giving  of  the  Law,  the  Institution  of 
the  Service  of  the  Tabernacle,  and  the  Priesthood  of  Aaron  (40  years). 

III.  The  Conquest  and  Division  of  the  Land  of  Canaan  under  Josue  (40  years). 

IV.  The  Judges  of  Israel,  or  the  falling  away  of  Israel  into  Idolatry  (340  years). 

Y.  The  Election  of  Saul  to  be  King,  to  the  Temple  of  Solomon  (60  years). 

First  Subdivision.— The  Deliverance  out  of  Egypt  (80  years). 

§ 25.  Outline  of  the  plan  of  God  to  save  the  world. 

The  second  era  of  the  history  of  the  chosen  Hebrew  people  differs 
from  the  first  era,  which  we  have  now  gone  through,  in  this  respect, 
that  hitherto  we  have  seen  God  taking  a single  chosen  family  under  His 
care,  and  even  one  member  of  it  in  particular,  who,  though  sold  as  a 
slave  into  Egypt,  came  to  be  its  governor.  But  as  families  increase,  they 
come  to  form  a nation  or  people,  and  then  they  require  magistrates  and 
laws  for  their  government,  public  instructors  to  teach  them  their  duty, 
and  priests  to  keep  up  the  public  worship  and  service  of  God. 

Almighty  God  had  promised  to  Abraham,  Isaac,  and  Jacob  severally, 
that  He  would  make  of  them  a great  nation.  The  ensuing  part  of  the 


history,  then,  will  show  us  how  God  kept  His  word,  and  how  He  gave 
His  own  laws,  priests  and  sacrifices,  rulers  and  teachers,  to  the  family  of 
Jacob  whom  He  had  thus  multiplied.  And  when  Jesus  Christ  appears, 
we  shall  sea  how  He  gave  His  Gospel  of  mercy,  with  its  holy  sacrifice 
and  apostolic  ministry,  no  longer  to  be  confined  to  the  Hebrew  people 
only,  but  as  a free  gift  to  all  nations  of  the  entire  world.  Thus  the  work 
of  God  will  be  seen  to  move  forward  step  by  step.  First  comes  the  call 
of  the  single  person  named  Abraham — then  of  his  family,  by  circumci- 
sion— then  of  the  whole  people  of  Israel,  as  we  shall  presently  see,  by 
the  Covenant  of  Mount  Sinai — and  lastly,  the  call  of  all  the  people  and 
tribes  of  the  whole  world,  by  baptism,  into  the  one  fold  of  the  one  true 
Shepherd,  Jesus  Christ,  the  seed  promised  to  Abraham,  in  whom  God 
foretold  that  all  the  nations  of  the  earth  should  be  blest. 

This  advance  step  by  step  of  the  work  of  God  is  described  by  our  Lord  in 
the  parable  of  the  labourers  called  at  different  hours  into  the  vineyard  (Matt, 
xviii.).  Those  of  the  first  hour  are  the  immediate  descendants  of  Noe,  to  whom 
Noe  taught  the  knowledge  of  God — the  labourers  of  the  third  hour,  Abraham, 
Isaac,  and  Jacob — the  labourers  of  the  sixth  hour,  Moses  and  Aaron — the  la- 
bourers of  the  ninth  hour,  the  Prophets  of  Israel — while  at  the  eleventh  and  last 
hour  comes  the  ministry  of  the  Catholic  Church,  which  is  to  last  to  the  end  of 
the  world.  The  evening  when  the  labourers  were  called  to  receive  their  hire  is 
the  last  general  judgment,  at  which  all,  without  exception,  will  have  to  appear, 
to  receive  either  the  reward  of  their  labour  or  the  just  punishment  of  their  evil 
deeds. 

§26.  The  birth  of  Moses,  the  lawgiver  and  deliverer  of  Israel,  b.c.  1570. 

Joseph  being  now  dead,  the  children  of  Israel  grew  and  multiplied, 
and  became  so  numerous  that  they  filled  the  land.  In  the  mean  time 
there  arose  a new  king  over  Egypt,  who  knew  not  Joseph.  And  he 
said  to  his  people,  ‘ Behold,  the  children  of  Israel  are  become  both  more 
numerous  and  strong  than  we  ; come,  let  us  be  wise  and  oppress  them, 
lest  they  multiply,  and  if  any  war  rise  up  against  us,  they  take  sides 
with  our  enemies,  gain  a victory  over  us,  and  leave  the  country/  He 
therefore ^set  over  them  task-masters  to  afflict  them  and  to  lay  burdens 
upon  them,  and  they  built  for  Pharao  the  cities  of  Pithom  and  Harnesses. 
But  the  more  they  oppressed  them,  the  more  they  multiplied  and  in- 
creased. The  Egyptians  also  hated  the  children  of  Israel  and  mocked 
them,  and  made  their  life  bitter  with  the  hard  works  with  which  they 
oppressed  them.  And  Pharao  commanded  his  people,  saying,  ‘ All  the 
male  children  that  are  born,  cast  them  into  the  river,  and  save  the 
female  children  alive/ 

Some  time  after  this,  a man  of  the  tribe  of  Levi  took  a wife  of  his 
own  kindred,  and  when  their  first  son  was  born,  the  mother  contrived 
to  hide  him  for  three  months ; when,  however,  she  could  conceal  him 
no  longer,  she  took  a cradle  of  bulrushes,  smeared  it  with  pitch,  and 
putting  the  little  babe  into  it,  she  laid  him  in  the  sedges  by  the  river’s 
brink.  The  little  child’s  sister  remained  standing  a short  distance  from 
the  spot,  to  see  what  would  happen.  About  this  time  Pliarao’s  daughtei 


56 


was  in  the  habit  of  coming  down  from  the  palace  to  bathe,  and  she  and 
her  maids  amused  themselves  by  walking  on  the  banks  of  the  river. 

The  cradle  caught 
the  eye  of  the 
princess,  and  she 
went  up  to  it  and 
opened  it,  and 
when  she  found 
the  little  babe  in- 
side, she  pitied  it, 
and  said,  4 This  is 
one  of  the  babes 
of  the  Hebrews/ 
The  little  child’s 
sister,  who  had 
been  looking  on, 
now  came  up, 
and  asked  her, 
‘Shall  I go  and 
call  a Hebrew 
woman  to  nurse 
the  child  V She 
said,  4 Go/  The 
little  girl  went 
home  at  once 
and  brought  her 
own  mother,  who 
took  the  babe 
and  nursed  him 
for  Pharao’s 

daughter.  After  he  was  grown,  the  princess  adopted  him  for  her  own 
son,  and  called  him  Moses. 

The  infant  Moses  is  a figure  of  Jesus  Christ,  who  also,  while  an  infant  in 
arms,  was  saved  by  His  Mother  from  being  murdered  by  the  cruel  king  Herod. 
Of  Jesus  in  His  youth,  also,  it  is  said  that  He  advanced  in  wisdom,  as  Moses 
was  brought  up  in  all  the  wisdom  of  the  Egyptians. 

§ 27.  God  chooses  Moses  to  deliver  His  people  out  of  their  bondage. 

St.  Paul  says, 4 By  faith,  Moses,  when  he  grew  up,  denied  himself  to 
be  the  son  of  Pharao’s  daughter,  choosing  rather  to  be  afflicted  with  the 
people  of  God  than  to  have  the  pleasures  of  sin  for  a time.  By  faith 
he  left  Egypt,  not  fearing  the  anger  of  the  king’  (Heb.  xi.  24).  Moses 
grew  up  in  the  court  of  king  Pharao,  having  been  taught  in  all  the 
learning  of  the  Egyptians ; but  one  day,  seeing  an  instance  of  the  bitter 
oppression  of  his  people,  he  killed  the  oppressor  with  his  own  hand,  and 
on  the  deed  becoming  known,  he  fled  for  his  life  to  the  wilderness  of 


57 


Arabia.  Here  he  met  with  Jetliro,  a priest  of  Madian,  who  received 
him  kindly,  having  been  pleased  with  him  for  taking  the  part  of  his 
daughters,  and  for  having  helped  them  to  water  their  flocks  at  the  well, 
against  other  shepherds  who  would  have  driven  them  away.  Moses 
married  one  of  Jethro’s  daughters,  and  was  keeping  the  flocks  of  Jethro 
when  what  we  have  now  to  relate  came  to  pass. 

On  a certain  occasion  Moses  drove  his  flocks  into  the  inner  parts  of 
the  desert,  and  came  to  IJoreb,  the  mountain  of  God.  And  the  Lord  ap- 
peared to  him  in  a flame  of  fire  out  of  the  midst  of  a bush,  and  h saw 
that  the  bush  was  on  fire  and  was  not  burnt.  Moses  said,  ‘ I will  go 
and  see  this  great  sight,  why  the  bush  is  not  burnt.’  And  when  the 
Lord  saw  that  he  went  forward,  He  called  to  him  out  of  the  midst  of 
the  bush,  and  said,  ‘ Moses,  Moses  !’  And  he  answered,  ‘ Here  I am.* 
And  He  said,  1 Come  not  nigh  hither ; put  off  thy  shoes  from  thy  feet; 
for  the  place  whereon  thou  standest  is  holy  ground.’  And  He  said,  ‘ I 
am  the  God  of 
thy  father,  the 
God  of  Abraham, 
the  God  of  Isaac, 
and  the  God  of 
Jacob.’  Moses  hid 
his  face ; for  he 
durst  not  look  at 
God.  And  the 
Lord  said  to  him, 

‘ I have  seen  the 
affliction  of  My 
people  in  Egypt, 
and  I have  heard 
their  cry  because 
of  the  rigour  of 
them  that  are 
over  the  works; 
and  knowing 
their  sorrow,  I 
am  come  down 
to  deliver  them 
out  of  the  hands 
of  the  Egyptians, 
and  to  bring  them 
out  of  that  land 
into  a good  and 
spacious  land, 

into  a land  that  flowfth  with  milk  and  honey,  to  the  places  of  the  Cha- 
naanite,  the  Hethite,  the  Amorrhite,  the  Pberezite,  the  Hivite,  and  the 
Jebusite.  Eor  the  cry  of  the  children  of  Israel  is  come  unto  Me ; and  I 


MOSES  HIDES  HIS  FACE,  FEARING  TO  SEE  GOD. 


58 


have  seen  their  affliction,  wherewith  they  are  oppressed  by  the  Egyptians. 
But  come,  and  I will  send  thee  to  Pharao,  that  thou  mayst  bring  forth 
My  people,  the  children  of  Israel,  out  of  Egypt.’ 

Moses  said,  4 Who  am  I,  that  I should  go  to  Pharao  V God  answered, 

4 1 will  be  with  thee.’  Moses  said  to  God,  4 Lo,  I shall  go  to  the  chil- 
dren of  Israel,  and  say  to  them,  44  The  God  of  your  fathers  hath  sent 
me  to  you.”  If  they  should  say  to  me,  44  What  is  Iiis  name  ?’  what 
shall  I say  to  them  V God  said  to  Moses,  4 1 am  who  am.’  He  said, 
4 Thus  shalt  thou  say  to  the  children  of  Israel : 44  He  who  is  hath  sent 
me  to  you.”  ’ And  God  said  again  to  Moses,  4 Thus  shalt  thou  say  to 
the  children  of  Israel,  44  The  Lord  God  of  your  fathers,  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  J acob,  hath  sent  me  to 
you.”  This  is  My  name  for  ever,  and  this  is  My  memorial  unto  all 
generations.’  Moses  answered  and  said,  .4  They  will  not  believe  me  nor 
hear  my  voice ; but  they  will  say,  44  The  Lord  hath  not  appeared  to 
thee.”  ’ Then  He  said  to  him,  4 What  is  that  thou  holdest  in  thy  hand  V 
He  answered,  4 A rod.’  And  the  Lord  said,  4 Cast  it  down  upon  the 
ground.’  Moses  cast  it  down,  and  it  was  turned  into  a serpent,  so  that 
Moses  fled  from  it.  And  the  Lord  said,  4 Put  out  thy  hand,  and  take  it 
by  the  tail.’  He  put  forth  his  hand  and  took  hold  of  it,  and  it  was 
turned  into, a rod  again.  4 That  they  may  believe,’  saith  He,  ‘that  the 
God  of  their  fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob,  hath  appeared  to  thee.’  Moses  pleaded  that  he  was  slow 
of  speech,  and  unfit  to  go  upon  such  a mission.  And  God  said  to  him, 
4 Who  made  man’s  mouth,  or  who  made  the  dumb  and  the  deaf,  the 
seeing  and  the  blind  T Did  not  I ? Go  therefore,  and  I will  be  in  thy 
mouth,  and  teach  thee  what  thou  shalt  speak.’  Moses  however  en- 
treated, and  God  appointed  his  brother  Aaron  to  be  his  spokesman. 
Moses  went  immediately  to  Egypt,  and  was  met  on  the  way  by  his 
brother  Aaron.  They  called  together  all  the  ancients  of  Israel,  and 
Aaron  spoke  to  them  all  the  words  which  the  Lord  had  said  to  Moses, 
and  he  wrought  the  signs  before  the  people.  And  the  people  believed, 
and  when  they  heard  that  the  Lord  had  visited  the  children  of  Israel, 
and  that  He  had  looked  upon  their  affliction,  falling  down,  they  adored. 

The  bush  -which  was  on  fire  without  being  consumed,  in  which  God  was 
present,  and  from  which  He  spoke  to  Moses,  is  a figure  of  the  Immaculate  Vir- 
gin Mother  of  God,  whose  purity  shines  bright  as  the  fire  which  Moses  saw,  and 
in  whom  God  was  present,  as  in  the  bush.  Thus,  in  the  Vespers  of  the  Feast  of 
the  Circumcision,  the  Church  says  : ‘ The  bush  which  Moses  saw  unconsumed 
we  confess  to  be  thy  glorious  virginity.’ 

§ 28.  God  sends  ten  plagues  upon  the  land  of  Egypt. 

Moses  and  Aaron  now  appeared  before  Pharao,  and  said  to  him, 
4 Thus  saith  the  Lord  God  of  Israel,  44  Let  My  pe^le  go,  that  they  may 
sacrifice  to  Me  in  the  desert.”  ’ Pharao  answered,  ‘Who  is  the  Lord, 
that  I should  hear  His  voice,  and  let  Israel  go  h I know  not  the  Lord, 
neither  will  I let  Israel  go.  Why  do  you,  Moses  and  Aaron,  draw  the 


59 


people  off  from  tlieir  works  'l  Get  you  gone  to  your  burdens.’  And  Pharao 
from  this  time  commanded  his  task-masters  to  give  the  people  no  more 
straw  for  their  brick-making,  and  still  to  exact  the  same  number  of 
bricks  as  before,  saying,  ‘They  are  idle,  and  therefore  they  say,  “Let 
us  go  and  sacrifice.”  ’ When  the  officers  of  the  children  of  Israel  saw, 
that,  instead  of  being  delivered,  they  were  only  worse  off  than  before, 
they  came  to  Moses  and  Aaron  and  bitterly  reproached  them,  saying, 
4 The  Lord  see  and  judge;  for  you  have  made  us  to  be  hated  by  Pharao 
and  his  servants,  and  you  have  given  him  a sword  to  kill  us.’  Moses 
and  Aaron  in  their  distress  had  recourse  to  God  to  learn  how  they  were 
to  act ; and  God  commanded  them  to  appear  again  before  Pharao,  saying, 
4 1 will  harden  his  heart,  and  he  will  not  hear  you ; and  I will  bring  out 
My  people,  the  children  of  Israel,  with  very  great  judgments;  so  that 
the  Egyptians  shall  know  that  I am  the  Lord,  who  have  stretched  out 
My  hand  upon  Egypt,  to  bring  forth  the  children  of  Israel  from  the 
midst  of  them.’ 

Moses  was  eighty  years  old  when  he  appeared  with  Aaron  the  second 
time  before  Pharao ; and  Aaron,  as  God  had  commanded,  took  his  rod, 
which  was  changed  into  a serpent  before  Pharao  and  his  servants. 
Pharao,  however,  called  his  wise  men  and  magicians,  who  cast  down  their 
rods,  and  when  Pharao  saw  that  they  were  turned  into  serpents  by  virtue 
of  their  Egyptian  enchantments,  his  heart  was  hardened.  Moses  now 
struck  the  water  of  the  river,  and  it  was  turned  into  blood,  so  that  the 
fish  died  in  it,  and  no  man  could  drink  of  it ; still  Pharao’s  heart  was 
hardened.  After  this,  Moses  stretched  his  rod  over  the  streams,  the  rivers, 
and  the  pools  of  Egypt ; and  there  came  up  an  innumerable  multitude 
of  frogs,  which  covered  the  land,  and  came  into  the  palace  of  the  king, 
and  filled  all  the  rooms,  the  beds,  the  ovens,  and  the  cisterns.  Pharao 
now  promised  to  let  the  people  go,  if  the  plague  were  but  removed  ; but 
no  sooner  did  he  see  that  rest  was  given  to  the  land  than  he  refused. 
Moses  now  brought  a plague  of  lice  upon  the  Egyptians,  of  which  the 
magicians  were  obliged  to  confess  to  Pharao,  saying,  4 This  is  the  finger 
of  God.’  Pharao,  however,  still  refused.  Moses  then  brought  a plague 
of  flies  upon  the  land ; a very  grievous  swarm,  that  filled  all  the  houses 
of  Pharao  and  his  servants.  Pharao  upon  this  gave  way,  saying,  4 1 will 
let  you  go  to  sacrifice  to  the  Lord  your  God  in  the  wilderness,  but  go  no 
further;  pray  for  me.’  Moses  went  out,  and  prayed  for  Pharao  that 
the  flies  might  be  removed  ; but  no  sooner  were  they  gone  than  Pharao 
again  refused,  for  his  heart  was  hardened.  Moses  now  brought  upon 
the  land  in  succession  a plague  of  murrain  upon  the  cattle,  followed  by 
a plague  of  boils  and  swelling  blains  upon  man  and  beast,  so  that  many 
of  them  died.  After  this  he  brought  upon  the  land  a liail-storm,  that 
destroyed  all  the  crops  that  were  above  ground,  and  also  the  servants 
and  the  cattle  of  such  of  Pharao’s  people  as  paid  no  heed  to  the  warning 
that  Moses  gave  of  its  coming.  After  this  came  a swarm  of  locusts,  that 
ate  up  every  blade  of  grass  and  green  herb  on  the  land ; and  then  there 


60 


came  a horrible  darkness  for  three  days  over  the  land,  so  thick  that  it 
might  be  felt,  during  which  no  man  could  see  his  brother,  or  could  move 
from  the  place  where  he  was ; but  with  the  children  of  Israel  there  was 
light.  Pharao  on  the  occasion  of  each  plague  promised  to  let  the  people 
go,  but  broke  his  word  the  moment  the  plague  was  removed.  On  the 
occasion  of  the  ninth  plague  he  called  Moses,  and  offered  to  let  the 
people  go  if  they  would  leave  their  sheep  and  cattle  behind.  Moses 
refused  to  go  on  these  conditions,  and  Pharao  said  to  Moses,  ‘ Get  thee 
from  me,  and  beware  thou  see  not  my  face  any  more ; for  in  what  day 
soever  thou  shalt  come  into  my  sight,  thou  shalt  die.’  Moses  answered, 
1 So  shall  it  be  as  thou  hast  spoken  : I will  not  see  thy  face  any  more.’ 


§ 29.  The  Paschal  Lamb , and  the  departure  from  Egypt . 

Moses  called  the  ancients  of  the  children  of  Israel,  and  said  to  them, 
‘ Go,  take  a lamb  by  your  families  and  sacrifice  the  Pasch  : you  shall  not 
eat  thereof  anything  raw,  nor  boiled  with  water,  but  you  shall  eat  the 

flesh  thereof  roast 
with  fire,  with 
unleavened  bread 
and  wild  lettuce ; 
in  one  house  it 
shall  be  eaten, 
neither  shall  you 
carry  forth  of  the 
flesh  thereof  out 
of  the  house, 
neither  shall  you 
break  a bone 
thereof ; and  if 
there  remain  any- 
thing of  it  until 
morning,  you 
shall  burn  it  with 
fire.  Thus  shall 
you  eat  it : you 
shall  gird  your 
loins,  you  shall 
have  shoes  on 
your  feet,  and 
hold  staves  in 
your  hands,  and 
you  shall  eat  it 
in  haste,  for  it 
is  the  Phase  or 

Passage  of  the  Lord.  And  you  shall  dip  a bunch  of  hyssop  in  the  blood 
that  is  at  the  door,  and  sprinkle  the  beam  of  the  door  therewith,  and 


THE  PASCHAL  SUPPEK. 


G1 


both  the  door-posts;  and  let  none  of  you  go  out  of  the  door  of  his 
house  until  the  morning.  For  the  Lord  will  pass  through,  striking  the 
Egyptians;  and  when  He  shall  see  the  blood  on  the  beam,  and  on  both 
the  posts,  He  will  pass  over  the  door  of  the  house,  and  not  suffer  the 
destroyer  to  come  into  your  houses  to  hurt  you. 

4 You  shall  keep  this  thing  as  a law  for  you  and  your  children  for 
ever,  and  when  you  have  entered  into  the  land  which  the  Lord  your  God 
will  give  you  as  He  hath  promised,  you  shall  observe  these  ceremonies. 
And  when  your  children  shall  say  to  you,  44  What  is  the  meaning  of  this 
service  V ’ you  shall  say,  44  It  is  the  victim  of  the  Passage  of  the  Lord,  when 
He  passed  over  the  houses  of  the  children  of  Israel  in  Egypt,  striking  the 
Egyptians,  and  saving  our  houses.”  ’ 

The  people  bowed  their  heads  and  adored,  and  did  as  Moses  com- 
manded. And  it  came  to  pass  at  midnight,  the  Lord  slew  every  first-born 
in  the  land  of  Egypt,  from  the  first-born  of  Pharao  who  sat  on  his  throne, 
to  the  first-born  of  the  captive  woman  that  was  in  the  prison.  And 
Pharao  arose  in  the  night,  and  all  his  servants  and  all  Egypt,  and  there 
was  a great  cry  in  Egypt ; for  there  was  not  a house  wherein  there  lay 
not  one  dead.  And  Pharao,  calling  Moses  and  Aaron  in  the  night, 
said,  4 Arise,  and  go  forth  from  among  my  people,  you  and  the  children 
of  Israel : go  sacrifice  to  the  Lord,  as  you  say ; your  sheep  and  herds 
take  along  with  you  as  you  demanded,  and  bless  me  before  you  go.1 
And  the  Egyptians  pressed  the  people  to  go  forth  out  of  the  land  speedily, 
saying,  4 We  shall  all  die.’  The  people  therefore  took  dough  before  it 
was  leavened,  and  tying  it  in  their  cloaks  they  put  it  on  their  shoulders ; 
they  did  also  as  the  Lord  had  commanded,  and  asked  of  the  Egyptians 
vessels  of  silver  and  gold,  and  raiment,  and  thus  they  stripped  the  Egyp- 
tians. The  abode  which  the  children  of  Israel  made  in  Egypt  was  four 
hundred  and  thirty  years,  on  the  expiration  of  which  the  whole  army 
of  the  Lord  went  out  on  the  same  day  out  of  Egypt. 

The  Paschal  Lamb  is  among  the  most  complete  of  all  the  Old  Testament 
types  of  the  sacrifice  of  Jesus  Christ,  who  is  called  the  ‘Lamb  of  God,  that 
taketh  away  the  sins  of  the  world.’  The  blood  of  the  Paschal  Lamb  preserved 
the  people  from  the  judgment  that  was  about  to  fall  upon  the  Egyptians,  and 
was  the  sign  or  mark  of  the  wonderful  difference  that  God  placed  between  Is- 
rael and  the  Egyptians. 

§ 30.  The  miraculous  passage  of  the  Red  Sea. 

Besides  the  children  of  Israel  there  went  up  also  a mixed  multitude 
with  them,  and  their  first  halting-place  was  Succoth.  Instead  of  going 
along  the  beaten  track  to  Palestine  by  which  Jacob  had  come  down 
into  Egypt,  the  Lord  led  them  not  by  the  way  of  the  Philistines,  think- 
ing lest  perhaps  they  would  repent  if  they  should  see  wars  rise  up 
against  them,  and  would  return  to  Egypt.  From  Succoth  they  proceeded 
to  Etham,  Moses  taking  with  him  the  bones  of  Joseph,  as  Joseph  had 
made  the  children  of  Israel  promise  him  on  his  death-bed.  The  Lord 
also  went  before  them  to  show  the  way,  in  a pillar  of  cloud  by  day,  and 


62 


by  night  in  a pillar  of  fire.  From  Etham  they  were  commanded  to  turn 
still  more  into  the  wilderness,  and  to  encamp  on  the  sea-side,  over 
against  Baalzephon,  that  Pharao  might  say,  ‘ They  are  straitened  in  the 
land;  the  desert  hath  shut  them  in;’  and  so  he  tempted  to  follow  after 
them.  And  thus  it  turned  out : Pharao  repented  that  he  had  let  them 
go,  and  said,  ‘ What  meant  we,  that  we  let  Israel  go  from  serving  us  V 
So  he  made  ready  his  chariots  and  horsemen,  and  followed  after  them, 
and  came  in  sight  of  them  in  Pihahiroth  before  Baalzephon.  When  the 
children  of  Israel  saw  the  chariots  and  horsemen  of  Pharao,  they  feared 
exceedingly,  and  said  to  Moses,  ‘ Were  there  no  graves  in  Egypt,  that 
thou  hast  brought  us  out  to  die  in  the  wilderness?  Was  not  this  the 
word  we  said  to  thee  in  Egypt,  “ Depart  from  us,  that  we  may  serve  the 
Egyptians”  ? for  it  would  have  been  better  to  have  served  them  than 
to  die  here.’  Moses  said  to  the  people,  ‘Pear  not;  stand  still  and  see 
the  great  wonders  the  Lord  will  do  for  you  this  day ; for  the  Egyptians 
whom  you  see  now  you  shall  see  no  more  for  ever.’ 

It  was  night  by  the  time  that  the  Egyptian  army  came  up  to  the 

encampment  of 
Israel,  and  the 
pillar  of  the  cloud 
that  was  before 
Israel  now  moved 
its  place  and  stood 
between  the  two 
armies,  so  that 
they  Could  not 
come  near  each 
other.  To  the 
children  of  Israel 
it  gave  light  in 
the  night,  while  it 
was  all  darkness 
to  the  Egyptians, 
and  prevented 
their  seeing  the 
people  in  pursuit 
of  whom  they  were 
come.  Moses  now 
sent  word  to  all 
the  people  to  be 
ready  to  march, 
and  stretching 
forth  his  hand 
over  the  sea,  the 

Lord  brought  a strong  and  burning  wind  that  blew  all  the  night,  so  that 
the  sea  was  divided,  and  a passage  left  open  on  the  dry  ground,  the 


PHARAO  AND  HIS  HOST  DROWNED  IN  THE  RED  SEA. 


63 


waters  forming  a wall  on  the  right  hand  and  on  the  left.  Through  this 
passage,  thus  opened,  the  people  passed  during  the  night ; and  early  in 
the  morning,  as  soon  as  it  was  light,  the  Egyptian  army,  seeing  that  they 
were  gone,  followed  after  them  into  the  sea.  When  they  were  fairly  en- 
tered into  the  path  through  the  sea,  the  Lord  looked  from  the  pillar  of 
the  cloud  and  troubled  their  host,  and  the  Egyptians  in  their  terror  began 
to  cry  out,  6 Let  us  flee  from  Israel;  for  the  Lord  fighteth  for  them  against 
us.’  Moses  now,  at  the  command  of  God,  stretched  forth  his  rod  over  the 
sea,  and  the  waters  returned  to  their  place,  and  covered  the  whole  army 
of  the  Egyptians,  so.  that  not  so  much  as  one  of  them  remained ; and 
Israel  saw  the  Egyptians  dead  on  the  sea-shore. 

Then  sang  Moses  and  all  Israel  this  canticle  to  the  Lord  : 


CANTICLE  OF  MOSES. 


1.  Let  us  sing  to  the  Lord  ; for  He  is 
gloriously  magnified,  the  horse  and  the 
rider  He  hath  thrown  into  the  sea. 

2.  The  Lord  is  my  strength  and  my 
praise,  and  He  is  become  salvation  to 
me ; He  is  my  God,  and  I will  glorify 
Him  ; the  God  of  my  father,  and  I will 
exalt  Him. 

3.  The  Lord  is  as  a man  of  war,  Al- 
mighty is  His  name. 

4.  Pharao’s  chariots  and  His  army 
He  hath  cast  into  the  sea ; his  chosen 
captains  are  drowned  in  the  Red  Sea. 

5.  The  depths  have  covered  them, 
they  are  sunk  to  the  bottom  like  a stone. 

6.  Thy  right  hand,  O Lord,  is  magni- 
fied in  strength ; Thy  right  hand,  0 Lord, 
hath  slain  the  enemy. 

7.  And  in  the  multitude  of  Thy  glory 
Thou  hast  put  down  Thy  adversaries ; 
Thou  hast  sent  Thy  wrath,  which  hath 
devoured  them  like  stubble. 

8.  And  with  the  blast  of  Thy  anger 
the  waters  were  gathered  together  : the 
flowing  water  stood,  the  depths  were  ga- 
thered together  in  the  midst  of  the  sea. 

9.  The  enemy  said : I will  pursue  and 
overtake,  I will  divide  the  spoils,  my 
soul  shall  have  its  fill ; I will  draw  my 
sword,  my  hand  shall  slay  them. 

10.  Thy  wind  blew  and  the  sea  cover- 
ed them : they  sunk  as  lead  in  the 
mighty  waters. 


11.  Who  is  like  to  Thee,  among  the 
strong,  O Lord?  who  is  like  to  Thee, 
glorious  in  holiness,  terrible  and  praise- 
worthy, doing  wonders  ? 

12.  Thou  stretehedst  forth  Thy  hand, 
and  the  earth  swallowed  them. 

13.  In  Thy  mercy  Thou  hast  been  a 
leader  to  the  people  which  Thou  hast 
redeemed  ; and  in  Thy  strength  Thou 
hast  carried  them  to  Thy  holy  habita- 
tion. 

14.  Nations  rose  up,  and  were  angry : 
sorrows  took  hold  on  the  inhabitants  of 
Philisthiim. 

15.  Then  were  the  princes  of  Edom 
troubled,  trembling  seized  on  the  stout 
men  of  Moab : all  the  inhabitants  of  Ca- 
naan became  stiff. 

16.  Let  fear  and  dread  fall  upon 
them,  in  the  greatness  of  Thy  arm ; let 
them  become  immovable  as  a stone, 
until  Thy  people,  0 Lord,  pass  by  ; un- 
til this  Thy  people  pass  by,  which  Thou 
hast  possessed. 

17.  Thou  shalt  bring  them  in,  and 
plant  them  in  the  mountain  of  Thy  in- 
heritance, in  Thy  most  firm  habitation 
which  Thou  hast  made,  O Lord  : Thy 
sanctuary,  O Lord,  which  Thy  hands 
have  established. 

18.  The  Lord  shall  reign  for  ever  and 
ever. 


The  passage  of  the  Red  Sea  is  a figure  of  the  Sacrament  of  Baptism.  By 
passing  through  the  sea  the  Hebrew  people  were  taken  out  of  the  power  of 
their  cruel  oppressor,  Pharao  the  king  of  Egypt ; and  by  being  washed  with 
the  water  of  the  Sacrament  of  Baptism  the  Christian  people  are  taken  out  of 
the  power  of  Satan,  and  delivered  from  their  bondage  to  him. 


64 


Second  Subdivision.— The  Wandering  in  the  Wilderness  (40  years). 

§31.  Sufferings  and  discontent . The  manna  falls  from  heaven . ‘ The 
zuater  from  the  rock,  and  the  prayer  of  Moses  on  the  mount . 

Hardly  had  the  last  notes  of  the  song  of  triumph  over  the  defeated 
Egyptians  died  away  when  discontent  began  to  break  out.  The.  people, 
finding  the  bread  which  they  had  brought  from  Egypt  failing,  cried  out, 
4 Would  to  God  we  had  died  by  the  hand  of  the  Lord  in  Egypt ! Why 
have  you  brought  us  into  this  desert,  that  you  might  destroy  the  whole 
multitude  with  famine?  Moses  and  Aaron  answered,  4 What  are  we? 
Your  murmuring  is  not  against  us,  but  against  the  Lord?  The  Lord  spoke 
to  Mosesi  saying,  4 1 have  heard  the  murmuring  of  the  children  of  Israel ; 
say  to  them,  44  In  the  evening  you  shall  eat  flesh,  and  in  the  morning 
you  shall  have  your  fill  of  bread,  and  you  shall  know  that  I am  the  Lord 
your  God.”  ’ And  so  it  came  to  pass  : the  same  evening  quails  came  up 

and  covered  the 
camp,  and  in  the 
morning  a dew 
lay  round  about 
the  camp.  And 
when  the  chil- 
dren of  Israel 
saw  it  looking 
like  hoar-frost  on 
the  ground,  they 
said  one  to  an- 
other: 4Manhii? 
or, 4 What  is  this? 
Moses  said  to 
them,  4 This  is 
the  bread  which 
the  Lord  hath 
given  you  to  eat. 
He  that  gather- 
eth  more,  let  him 
give  to  him  that 
gathereth  less.’ 
He  taught  the 
people  also  to  ga- 
ther on  the  sixth 
day  each  man  a 
double  portion ; 
4 for  the  seventh 

day  is  the  Sabbath  of  the  Lord,  therefore  it  shall  not  be  found/  After 
the  sun  grew  hot,  it  melted  and  disappeared.  Its  taste  also  was  like 


GATHERING  THE  MANNA. 


cs 


flotlr  with  honey.  Such  was  the  bread  with  which  the  people  were  fed, 
till  they  came  to  the  borders  of  the  land  promised  to  them ; and  the 
House  of  Israel  called  the  name  of  it  Manna. 

The  multitude  went  forward  and  encamped  in  Raphidim,  where  there 
was  no  water  for  the  people  to  drink.  Hereupon  there  arose  another  fierce 
murmuring  against  Moses,  the  people  saying  to  him,  ‘ Why  didst  thou 
make  us  go  forth  out  of  Egypt,  to  kill  us  and  our  children  and  our  beasts 
with  thirst?’  Moses  cried  to  the  Lord,  saying,  ‘What  shall  I do  to  this 
people?  Yet  a little  more,  and  they  will  stone  me.’  The  Lord  said  to 
Moses,  ‘ Go  before  the  people,  and  take  with  thee  the  ancients  of  Israel ; 
and  take  in  thy  hand  the  rod  with  which  thou  didst  strike  the  river, 
and  go.  Behold,  I will  stand  before  thee  on  the  rock  Horeb,  and  thou 
shalt  strike  the 


rock,  and  water 
shall  come  out  of 
it,  that  the  people 
may  drink.’  Mo- 
ses did  so  before 
the  ancients  of  Is- 
rael, and  he  called 
the  name  of  the 
place  ‘ Tempta- 
tion ;’  for  the  peo- 
ple said,  ‘ Is  the 
Lord  amongst  us 
or  not  ?’ 

The  people  of 
Amalec  now  came 
to  fight  against 
Israel;  and  Moses 
said  to  Josue, 

‘ Choose  out  men, 
and  go  and  fight 
against  Amalec ; 
and  I will  stand 
on  the  top  of  the 
hill,  having  the 
rod  of  God  in  my 
hand.’  Moses  went 
up  into  the  mount 

with  Aaron  and  Hur,  and  the  battle  began.  As  long  as  Moses  lifted 
up  his  hands  to  pray,  Israel  overcame ; but  if  he  let  them  down  even 
a little,  Amalec  overcame.  Moses’  hands  however  became  heavy,  and 
at  length  Aaron  and  Hur,  taking  a stone,  placed  it  under  him,  so  that 
he  sat  upon  it,  and  they  stayed  up  his  hands  on  both  sides ; and  thus 
it  came  to  pass  that  his  hands  were  not  weary  until  sunset.  And 

F 


MOSES  BRINGS  WATER  FROM  THE  ROCK. 


Josue  prevailed  against  Amalec,  and  put  them  to  flight  by  the  edge  of 
the  sword. 

The  manna  is  a type  of  the  Sacrament  of  the  Holy  Eucharist — ‘ I am  the 
living  bread,’  said  our  Lord,  ‘which  came  down  from  heaven.’ 

The  water  flowing  from  the  rock  is  a figure  of  Christ  on  the  Cross,  from 
whose  side,  when  pierced  by  the  soldier’s  spear,  there  flowed  blood  and  water. 

The  prayer  of  Moses  on  the  mount,  while  Josue  was  fighting  in  the  plain 
below,  is  typical  of  the  holy  souls,  given  to  contemplation,  aiding  the  active 
work  of  the  Church  by  their  prayers. 


§ 32.  The  covenant  of  God  with  Israel , that  they  should  keep  His  law} 
is  ratified  by  the  sprinkling  the  people  with  blood. 

The 'children  of  Israel  now  quitted  their  encampment  in  Raphidim, 
and  came  to  the  wilderness  of  Sinai ; and  they  pitched  their  tents  over 
against  the  mountain  from  whence  the  holy  law  was  to  be  proclaimed. 
Moses  was  here  called  to  go  up  the  mountain,  into  the  presence  of  God. 
And  God  said  to  him,  fi  Speak  to  the  children  of  Israel,  and  say  to  them  : 
“Ye  have  seen  what  I have  done  to  the  Egyptians,  and  how  I have  carried 
you  upon  the  wings  of  eagles,  and  have  taken  you  to  Myself ; if  there- 
fore you  will  hear  My  voice  and  keep  My  covenant,  you  shall  be  My  pe- 
culiar possession  above  all  people ; for  all  the  earth  is  Mine.  And  yqu 
shall  be  to  Me  a priestly  kingdom  and  a holy  nation.”I. * * * * * 7  Moses  returned, 
and  calling  together  all  the  elders  of  the  people,  he  declared  to  them  all 
the  words  which  the  Lord  had  commanded  him.  The  people  all  answered 
with  one  voice,  ‘ All  that  the  Lord  hath  spoken,  we  will  do.7 

God  now  commanded  Moses  to  sanctify  the  people ; for  that  on  the 
third  day  the  Lord  would  come  down  upon  the  mount  in  sight  of  all 
the  people.  Certain  limits  were  to  be  set  round  the  mountain,  and  no 
man  or  beast  was  to  come  near,  under  pain  of  death. 

The  morning  of  the  third  day  dawned,  and  the  holy  mountain  began 
to  be  covered  with  a thick  cloud ; thunders  were  heard,  and  the  light- 
ning began  to  flash.  The  sound  of  a trumpet  now  grew  by  degrees  louder 
and  louder,  and  the  people  feared  exceedingly ; for  smoke  rose  from  the 
mountain  as  from  a furnace,  and  all  the  mount  was  terrible. 

Then  the  Lord  spoke  all  these  words  before  the  people : 


THE  LAW  OF  THE  TEN  COMMANDMENTS. 


I.  I am  the  Lord  thy  God,  who  brought 

thee  out  of  the  land  of  Egypt  and  out  of 

the  house  of  bondage.  Thou  shalt  not 

have  strange  gods  before  Me.  Thou  shalt 

not  make  to  thyself  a graven  thing,  nor 
the  likeness  of  anything  that  is  in  hea- 

ven above,  or  in  the  earth  beneath,  nor 
of  those  things  that  are  in  the  waters 
under  the  earth.  Thou  shalt  not  adore 
them,  nor  serve  them  : I am  the  Lord 
thy  God,  mighty,  jealous,  visiting  the 
iniquity  of  the  fathers  upon  the  child- 

ren, unto  the  third  and  fourth  genera- 


tion of  them  that  hate  me,  and  showing 
mercy  unto  thousands  to  them  that  love 
Me,  and  keep  My  commandments. 

II.  Thou  shalt  not  take  the  name  of 
the  Lord  thy  God  in  vain ; for  the  Lord 
will  not  hold  him  guiltless  that  shall  take 
the  name  of  the  Lord  his  God  in  vain. 

III.  Remember  that  thou  keep  holy 
the  Sabbath-day.  Six  days  shalt  thou 
labour,  and  shalt  do  all  thy  works.  But 
on  the  seventh  day  is  the  Sabbath  of  the 
Lord  thy  God : thou  shalt  do  no  work 
on  it,  thou  nor  thy  son,  nor  thy  daugh- 


G7 


ter,  nor  thy  man  servant,  nor  thy  maid 
servant,  nor  thy  beast,  nor  the  stranger 
that  is  within  thy  gates ; for  in  six  days 
the  Lord  made  heaven  and  earth,  the 
sea  and  all  things  that  are  in  them,  and 
rested  on  the  seventh  day ; therefore  the 
Lord  blessed  the  seventh  day,  and  sanc- 
tified it. 

IY.  Honour  thy  father  and  thy  mo- 
ther, that  thou  mayest  be  long  lived  up- 
on the  land  which  the  Lord  thy  God  will 
give  thee. 


Y.  Thou  shalt  not  kill. 

VI.  Thou  shalt  not  commit  adultery. 

VII.  Thou  shalt  not  steal. 

VIII.  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbour. 

IX.  Thou  shalt  not  covet  thy  neigh- 
bour’s wife. 

X.  Thou  shalt  not  desire  his  house, 
nor  his  servant,  nor  his  handmaid,  nor 
his  ox,  nor  his  ass,  nor  anything  that  is 
his. 


The  people  had  now  heard  the  law  that  God  required  them  to  keep, 
and  though  terrified  with  all  that  they  had  seen  and  heard,  they  promised 
Moses,  and  said,  ‘ All  things  that  the  Lord  hath  spoken,  we  will  do  ; and 
we  will  be  obedient.’  A sign  or  seal,  however,  to  the  solemn  covenant 
that  was  thus  entered  into  between  God  and  His  people  was  wanting, 
and  this  was  to  be,  by  the  sprinkling  of  the  people  with  blood.  Moses 
built  an  altar  at  the  foot  of  the  mount,  and  offered  victims  upon  it ; and 
he  took  half  of  the  blood  and  put  it  in  bowls,  and  half  he  poured  upon 
the  altar.  And  when  he  had  read  the  words  of  the  covenant  to  the  people, 
and  they  had  agreed  to  observe  it,  he  took  the  blood  and  sprinkled  it  upon 
the  people,  and  said,  ‘ This  is  the  blood  of  the  covenant  which  the  Lord 
hath  made  with  you  concerning  all  these  words.’  Thus  was  the  first 
covenant  completed  on  Mount  Sinai,  and  solemnly  sealed  with  blood,  to 
remain  good  until  the  new  and  better  covenant,  sealed  in  the  blood  of 
Jesus  Christ  on  Calvary,  should  take  its  place. 


It  is  to  be  carefully  observed,  that  all  the  covenants  which  God  has  made 
with  men  are  ratified  by  the  shedding  of  blood.  Thus  when  God  entered  into 
a covenant  with  Noe,  not  to  destroy  the  earth  any  more  with  a deluge,  this 
was  after  the  shedding  of  the  blood  of  the  victims  Noe  had  offered.  The  cove- 
nant of  God  with  Israel,  that  they  should  keep  His  commandments,  is  ratified 
by  the  people  being  sprinkled  with  blood.  And  in  like  manner,  under  the  new 
law,  the  covenant  of  God  with  the  Christian  people,  that  they  should  keep  His 
commandments,  is  ratified  by  their  being  sprinkled  with  the  blood  of  Jesus 
Christ. 


§ 33.  God  commands  Moses  to  set  in  order  the  service  of  the  Tabernacle . 

God  commanded  Moses,  saying,  * Speak  to  the  children  of  Israel,  that 
they  bring  their  offerings  to  Me ; from  every  man  that  offereth  of  his 
own  accord  you  shall  take  them.’  The  people  obeyed  the  call  with  such 
joy,  and  the  offerings  of  gold,  silver,  and  brass,  precious  stones,  dyed  hair 
and  wool,  were  so  abundant,  that  at  length  word  was  brought  to  Moses, 
4 The  people  offereth  more  than  is  necessary ;’  and  Moses  commanded  pro- 
clamation to  be  made  by  the  crier’s  voice,  that  no  further  offering  should 
be  made. 

God  was  with  the  work,  and  gave  His  spirit  to  two  workmen,  Beseleel 
and  Ooliab,  to  devise  beautiful  work  for  all  its  parts.  The  drawings 
which  are  here  given  may  perhaps  serve  to  convey  as t correct  an  idea  of 


68 


the  beauty  and  form  of  this  great  work  of  Moses  to  establish  the  worship 
of  God,  as  it  will  be  practicable  to  obtain  at  this  distance  of  time. 

The  Tabernacle 
consisted  of  two 
separate  parts. 
The  outer  court 
with  its  Altar  of 
Holocausts  and 
the  laver.  The 
Holy  Tabernacle 
itself,  which  was 
also  divided  into 
two  compart- 
ments. The  first 
of  these  contained 
the  Loaves  of 
Proposition,  the 
Altar  of  Incense, 
and  the  Seven- 
branched  Candle- 
stick. The  second 
or  inner  chamber 
was  the  Holy  of 
Holies,  and  it  con- 
tained the  Ark  of 
the  Covenant  co- 
vered with  pure 
gold,  in  which 
were  preserved, 

the  tables  of  the  law,  the  pot  of  manna,  and  Aaron’s  rod  that  had 
budded,  while  over  it  were  the  Golden  Cherubim  overshadowing  the 
mercy-seat. 

God  had  said  to  Moses,  6 See  thou  make  all  things  according  to  the 
pattern  showed  thee  in  the  mount  f and  St.  Paul,  speaking  of  the  Taber- 
nacle, says,  that  the  law  had  the  shadow  of  the  good  things  to  come,  but 
not  the  good  things  themselves.  The  whole  worship  of  the  Tabernacle 
was  intended  to  prepare  the  way  for  the  good  things  which  Jesus  Christ 
was  Himself  to  bring.  Por  instance,  the  lamb  which  was  offered  each 
morning  and  evening  in  the  outer  court,  on  the  altar  of  holocausts,  was  a 
figure  of  the  sacrifice  of  the  Lamb  of  God  on  the  Cross.  The  constant 
washings  of  the  officiating  Priests  during  the  sacrifices,  for  which  purpose 
the  brazen  laver  was  used,  were  a shadow  of  the  constant  recourse  that 
the  disciples  of  Christ  have  to  the  Divine  Sacrament  of  Penance,  in  order 
to  cleanse  themselves  from  the  stain  of  the  sins  into  which  they  may 
fall.  In  the  first  chamber  of  the  Tabernacle  itself,  into  which  none  but 
the  Priests  consecrated  to  its  service  might  enter,  there  stood : (1)  the 


G9 


ALTAE  OF  INCENSE,  on  which  incense  was  burnt  daily ; this  was  a 
figure  of  the  continual  prayers  that  are  offered  to  God  in  the  Christian 
Church ; and  it  is  to  be  remarked  with  regard  to  this  offering,  that  Moses 
imposed  the  tax  of  a small  annual  sum  upon  each  person,  from  the  pay- 
ment of  which  none  were  allowed  to  be  free,  as  if  to  show  that  in  the 
Christian  Church  every  one  would  be  bound  by  the  duty  of  prayer  : (2) 
the  SEVEN-BEAN  CHED  CANDLESTICK,  on  which  seven  golden 
lamps  were  kept  continually  burning  day  and  night  before  the  entrance 
to  the  Holy  of  Holies ; these  were  a figure  of  the  Seven  Sacraments  of 
the  Catholic  Church,  which  are  the  seven  golden  lamps  of  Christian  life, 
at  all  times  giving  their  light  in  the  Church  : (3)  the  LOAVES  OF 
PEOPOSITION,  twelve  in  number,  which  were  kept  in  sight  of  the 
Holy  of  Holies,  and  which  were  renewed  from  week  to  week ; these  were 
a figure  of  the  priesthood  and  ministry  of  the  Catholic  Church,  built  upon 
the  twelve  Apostles,  the  members  of  which  are  continually  renewed  by 
the  Sacrament  of  Orders,  as  each  generation  dies  away.  The  Holy  of 
Holies  itself,  which  was  lighted  neither  by  sunlight  nor  candle,  but  by  a 
Divine  brightness 
proceeding  from 
the  Mercy-Seat,  is 
the  figure  of  the 
Heavenly  Jerusa- 
lem, which  is  said 
in  the  Apocalypse 
not  to  need  the 
sun  or  the  moon 
to  shine  in  it,  for 
the  Lamb  is  the 
light  thereof.  The 
entrance  of  the 
High -Priest  into 
the  Holy  of  Ho- 
lies, after  having 
offered  sacrifice  for 
the  people,  is  the 
figure  of  our  High- 
Priest  Jesus,  as  St. 

Paul  says,  enter- 
ing within  the  veil 
and  making  a new 
and  living  way  for 
us  through  His 
own  blood  upon 
the  Cross  (Heb.  x. 

20).  In  the  same  manner,  the  whole  of  the  work  of  Moses,  as  made  by 
him  according  to  the  pattern  showed  him  in  the  mount,  would  be  found 


THE  HIGH-PRIEST  ENTERS  THE  HOLY  OF  HOLIES. 


70 


to  contain  in  other  respects  numerous  figures  of  the  Church,  in  which 
God  was  Himself  to  dwell,  under  the  veil  of  the  Blessed  Sacrament,  all 
days,  even  unto  the  end  of  the  world. 


GENERAL  VIEW  OF  THE  TABERNACLE  IN  THE  WILDERNESS. 


§ 34.  Moses  returns  from  the  mount  of  God  to  find  his  people 
ivorshipping  a golden  calf 

Whilst  this  work  of  glory  and  beauty  was  being  planned,  and  in  pro- 
gress of  execution,  we  have  now  to  see  a terrible  instance  of  a people’s 
faithlessness  to  God,  who  had  delivered  them  from  the  bitter  and  cruel 
oppression  of  the  Egyptians,  and  with  whom  they  had  so  short  a time 
ago  entered  into  a covenant  ratified  with  blood,  that  they  would  have 
none  other  gods  but  Himself  alone.  Later  in  their  history  we  shall  see, 
how  at  the  beginning  of  the  week  they  could  cry,  ‘ Hosanna  to  the  Son 
of  David  ! Blessed  is  He  who  cometh  in  the  name  of  the  Lord  !’  and  be- 
fore the  week  was  over,  ‘ Hot  this  Man,  but  Barabbas  ! Crucify  Him, 
crucify  Him !’ 

Moses  was  gone  up  into  the  holy  mount  to  speak  with  God,  and  to 
receive  the  Law  that  had  been  spoken  to  the  people,  written  by  the 
finger  of  God  on  two  tables  of  stone.  The  people,  seeing  that  Moses 
delayed  to  come  down  from  the  mount,  began  to  gather  round  Aaron, 
and  said,  ‘ Arise,  make  us  gods  that  may  go  before  us ; for  as  for  this 
Moses,  the  man  who  brought  us  out  of  the  land  of  Egypt,  we  know  not 
what  has  befallen  him.’  Aaron  gave  way  to  their  will,  and  commanded 
the  people  to  bring  in  their  golden  earrings,  which  he  took  and  fashioned 
into  the  form  of  a molten  calf ; and  when  it  was  finished,  and  the  people 
saw  it,  they  cried,  4 These  are  thy  gods,  0 Israel,  that  brought  thee  out 
of  the  land  of  Egypt.’  Aaron,  seeing  how  delighted  they  were  with  their 


71 

new  image,  -built  an  altar  before  it  and  made  preparation  for  a solemn 
sacrifice,  sending  the  crier  round  with  the  proclamation,  ‘ lo-morrow  is 
the  solemnity  of  the  Lord !’ 

God  made  known  to  Moses  in  the  mount,  that  the  people  were  iali- 
inc»  into  idolatry,  and  said  to  him,  ‘ See  this  stiffnecked  people  Let 
Me  alone,  that  My  wrath  may  bo  kindled  against  them,  and  that  i may 
destroy  them : and  I will  make  of  thee  a great  nation.’  Moses  however, 
though  full  of  sorrow  and  sick  at  heart  for  their  sin,  yet  prayed  for  them, 
and  said  • ‘ Why,  0 Lord,  is  Thy  indignation  kindled  against  Thy  people, 
whom  Thou  hast  brought  out  of  the  land  of  Egypt  with  great  power  and 
with  a mighty  hand?  Let  not  the  Egyptians  say,  I beseech  lhee,  He 
craftily  brought  them  out  that  He  might  kill  them  in  the  mountains,  and 
destroy  them  from  the  earth.”  Let  Thine  anger  cease,  and  be  appeased  for 
the  wickedness  of  Thy  people.  Eemember  Abraham,  Isaac,  and  Israel 1 by 
servants,  to  whom  Thou  didst  swear  by  Thyself,  saying,  “ I will  multiply 
your  seed  as  the  stars  of  heaven,  and  this  whole  land  that  I have  spoken 
of  I will  give  to  your  seed,  and  you  shall  possess  it  for  ever.  God 
hearkened  to  the  prayer  of  Moses,  and  thus  the  faithless  people  was 

saved  by  his  intercession.  . , , „ 

Moses  now  came  down  from  the  mount,  carrying  the  two  tables  ot 
testimony  in  his  hand,  graven  with  the  hand  of  God.  On  the  way,  Josue 
drew  his  attention  to  the  sound  of  voices  in  the  camp,  mistaking  them 
for  the  sound  of  battle,  but  Moses,  who  knew  the  truth,  replied,  it 
is  not  the  cry  of  men  encouraging  to  fight ; it  is  the  voice  of  singers  that 
I hear.’  And  when  he  came  nigh  to  the  camp  lie  saw  the  calt  and  the 
dances  ; and  being  very  angry  he  threw  the  tables  out  of  his  hand  and 
broke  them  at  the  foot  of  the  mount,  and  laying  hold  of  the  calf  which 
they  had  made,  he  burnt  it  and  beat  it  to  powder,  and  then  strewed  it 
into  the  water,  and  gave  it  to  the  children  of  Israel  to  drink. 

Moses  now  called  Aaron  to  give  an  account  of  what  had  been  done. 
Aaron  excused  himself,  and  threw  the  blame  upon  the  people  Upon 
which  Moses,  going  to  the  gate  of  the  camp,  cried,  ‘If  any  man  be  upon 
the  Lord’s  skk  let  him  join  with  me.’  All  the  sons  of  Levi  came  and 
gathered  themselves  to  him.  Moses  said  to  them,  ‘Thus  saith  the  Lon 
God  of  Israel,  “ Put  every  man  his  sword  upon  his  thigh,  go  and  return 
from  gate  to  gate  through  the  midst  of  the  camp,  and  let  every  man  kill 
his  brother,  friend,  and  neighbour.”  ’ And  the  sons  of  Levi  did  accord- 
ing to  the  words  of  Moses,  and  there  were  slain  that  day  about  three-and- 
twenty  thousand  men. 

§ 35.  Moses  goes  tip  again  to  the  holy  mount.  The  appointment  of  the 
Church  Calendar , and  the  dedication  of  the  Tabernacle. 

Moses  went  up  again  into  the  holy  mount  to  confer  with  God.  And 
when  God  appeared  to  him,  he  fell  prostrate  to  the  ground,  an  sau  , 
‘ If  I have  found  grace  in  Thy  sight,  0 Lord,  I beseech  Thee  that  I hou 
wilt  go  with  us  3 for  it  is  a stiffnecked  people.  Take  away  our  iniquities 


72 


and  sin,,  and  possess  us.’.  The  Lord  answered,  ‘I  will  make  a covenant 
in  the  sight  of  all.  I will  do  signs  such  as  were  never  seen  upon  the 

earth,  nor  in  any 
nation,  that  this 
people  in  the 
midst  of  whom 
thou  art  may  see 
the  terrible  work 
which,  the  Lord 
will  do.  Observe 
all  the  things 
which  I this  day 
command  thee.  I 
Myself  will  drive 
out  before  thy  face 
the  Amorrhite, 
the  Hivite,  the 
Canaanite,  the 
Hethite,  the  Phe- 
rezite,  and  the 
Jebusite.  Beware 
thou  never  join 
in  friendship  with 
the  inhabitants  of 
that  land,  which 
may  be  thy  ruin, 
but  destroy  their 
altars,  break  their 

MOSES  RECEIVES  THE  LAW  FROM  THE  HANDS  OE  GOD.  Statues,  CUt  down 

. , their  groves. 

Adore  not  any  strange  god.  The  Lord  He  is  a jealous  God.  Thou  shalt 
not  make  to  thyself  any  molten  gods. 

‘Three  times  in  the  year  all  thy  males  shall  appear  in  the  sight  of 
the  Almighty  Lord,  the  God  of  Israel.’  ‘ * ° 

The  first  of  these  three  great  solemnities  was  the  Supper  of  the  Pas- 
chal Lamb,  which  was  to  be  kept  in  memory  of  the  night  of  their  de- 
livery out  of  the  servitude  of  Egypt,  when  the  destroying  angel  passed 
over  the  houses  which  were  sprinkled  with  the  blood  of  the  Paschal  Lamb 
(see  § 29)..  This  was  the  figure  of  the  Christian  Eeast  of  Easter,  and 
of  our  delivery  from  the  power  of  Satan  by  the  Eesurrection  of  Jesus 
Christ.  The  second  was  the  Least  of  Weeks,  fifty  days  afterwards,  an- 
swering to  our  Feast  of  Pentecost.  The  solemnities  of  this  feast  were 
the  offering  ot  the  first-fruits,  in  token  of  having  been  delivered  from  the 
bondage  of  Egypt,  and  of  having  been  brought  into  possession  of  the  land 
promised  to  their  fathers.  The  third  was  the  Least  of  Tabernacles,  in  the 
autumn,  when  the  vintage  was  over.  All  the  people  left  their  houses 


73 


for  seven  days,  and  dwelt  in  tents,  in  memory  of  their  wandering  in  tho 
wilderness  without  fixed  abode,  and  of  their  being  fed  with  manna  from 
heaven.  Though  it  was  a season  of  joy,  still  it  had  much  the  same  ob- 
ject in  view  as  the  Christian  Lent,  to  remind  the  people  that  life  was 
short,  and  that  heaven,  not  earth,  was  their  home. 

And  when  Moses  came  down  from  the  Mount  Sinai,  he  held  the  two 
tables  of  the  testimony,  and  he  knew  not  that  his  face  shone  with  rays 
of  lierht  (in  the  form  of  horns)  from  his  communing  with  the  Lord.  And 
Aaron  and  the  children  of  Israel,  seeing  the  face  of  Moses,  were  afraid 
to  come  near.  Moses  upon  this  covered  his  face  with  a veil,  and  after- 
wards spoke  all  the  words  that  had  been  commanded  him  to  the  people. 

Moses  was  now  commanded  to  consecrate  Aaron  to  be  High-Priest, 
and  to  appoint  his  sons  to  be  priests,  and  when  all  was  done  as  God 
had  commanded  a solemn  day  was  proclaimed  for  dedicating  the  Holy 


Moses  and 


Tabernacle  and  its  Altar  of  Sacrifice. 

When  all  the  preparations  and  sacrifices  were  over, 

Aaron  went  into  the  Tabernacle  of  Tes- 
timony, and  afterwards  came  forth  and 
blessed  the  people,  saying,  ‘ The  Lord 
bless  thee  and  keep  thee ; the  Lord 
show  His  face  to  thee  and  have  mercy 
upon  thee ; the  Lord  turn  His  counte- 
nance to  thee  and  give  thee  peace.’ 

And  the  glory  of  the  Lord  appeared  to 
all  the  multitude.  And  behold,  a fire 
coming  forth  from  the  Lord  devoured 
the  holocaust  and  the  fat  that  was  upon 
the  altar,  which  when  the  multitude 
saw  they  praised  the  Lord,  falling  upon 
their  faces.  The  cloud  also  covered  the 
Tabernacle  of  the  Testimony  and  the 
glory  of  the  Lord  filled  it,  so  that  Moses 
could  not  go  into  the  Tabernacle  of  the 
Covenant,  the  cloud  covering  all  things, 
and  the  majesty  of  the  Lord  shining 
around.  A signal  judgment  shortly 
afterwards  came  to  pass.  Nadab  and 
Abihu,  sons  of  Aaron,  offering  incense 
before  the  Tabernacle  and  using  strange 
fire  which  the  Lord  had  not  commanded,  perished  in  a fire  that  came 
forth  from  the  Lord.  Thus  was  the  first  Tabernacle  set  up,  and  its  tem- 
porary Priesthood  consecrated.  And  wherever  the  children  of  Israel  re- 
moved, the  Lord  was  present  over  the  Tabernacle  in  a pillar  of  cloud  by 
day,  and  a pillar  of  fire  by  night. 

This  threefold  blessing  of  the  High-Priest  contains  an  indication  of  the 
mystery  of  the  Most  Holy  Trinity, 


THE  HIGH-PRIEST  BLESSING 
THE  PEOPLE. 


74 


§ 36.  The  people  are  condemned  to  wander  forty  years  in  the  desert. 

Each  time  the  people  moved  forward,  the  Holy  Tabernacle  was  taken 
down,  and  set  up  again  in  the  place  to  which  they  came.  Each  time 
also  that  the  Ark  was  lifted  up,  the  Levites  sang,  4 Arise,  0 Lord,  and 
let  Thine  enemies  be  scattered,  and  let  them  that  hate  Thee  flee  from  be- 
fore Thy  face  ;’  and  when  the  Ark  was  set  down,  they  sang,  4 Return,  0 
Lord,  to  the  multitude  of  the  host  of  Israel.’ 

Yet  notwithstanding  the  continual  presence  of  God  in  the  pillar  of 
the  cloud,  in  spite  of  the  daily  miracle  of  the  manna,  and  of  the  many 
great  judgments  of  God  which  they  had  seen,  wherever  they  came  there 
was  murmuring  and  repining  among  the  people.  They  found  fault  with 
the  manna  : 4 We  remember,’  they  said,  4 the  fish  which  we  ate  in  Egypt, 
the  cucumbers  come  into  our  mind,  the  melons,  the  leeks,  the  onions, 
and  the  garlic.  Our  soul  is  dry,  our  eyes  behold  nothing  but  this  manna.’ 
Thus,  amid  murmurings  and  repeated  punishments,  they  at  length  reach 
Pharan,  the  southern  border  of  the  promised  land  of  Canaan. 

Moses  here  chose  Josue  and  Caleb,  and  ten  other  men,  one  from  each 
tribe,  to  go  up  and  view  the  land,  and  to  bring  back  a report  of  it.  They 
went  up  as  far  as  Hebron,  and  cutting  off  a branch  with  its  cluster  of 
grapes,  which  two  men  carried  upon  a pole,  together  with  specimens  of 
the  pomegranates  and  figs,  they  came  back  to  the  camp,  after  an  absence 
of  forty  days.  Moses  and  Aaron  now  assembled  the  congregation,  to  hear 
the  report  of  their  messengers.  The  men  then  came  forward  to  speak  to 
the  multitude,  and  showed  them  the  fruits  of  the  land,  saying,  4 The  land 
into  which  thou  sentest  us  floweth  indeed  with  milk  and  honey,  as  may 
be  seen  by  these  fruits ; but  it  hath  very  strong  inhabitants,  and  the  cities 
are  great  and  walled.’  And  they  spoke  ill  of  the  land  which  they  had 
viewed,  saying, 4 The  land  devoureth  its  inhabitants : we  saw  certain  mon- 
sters of  the  giant  kind,  the  sons  of  Enac,  in  comparison  of  whom  we 
seemed  like  grasshoppers.’  Upon  this  the  whole  people  began  to  mur- 
mur, and  say,  4 Would  God  that  we  had  died  in  Egypt,  and  would  God 
that  we  might  die  in  this  wilderness  ! Is  it  not  better  to  return  to  Egypt?’ 
And  they  said  one  to  another, 4 Let  us  appoint  a captain,  and  let  us  return 
to  Egypt.’ 

When  Moses  and  Aaron  heard  this,  they  fell  down  flat  upon  the 
ground  before  the  children  of  Israel.  Josue  and  Caleb  rent  their  gar- 
ments and  came  forward  before  the  people,  saying,  4 The  land  which  we 
have  gone  round  is  very  good ; if  the  Lord  be  favourable,  He  will  bring 
us  into  it  and  give  it  to  us.  Be  not  rebellious  against  the  Lord;  fear 
ye  not  the  people  of  this  land,  for  we  are  able  to  eat  them  up  as  bread. 
All  aid  is  gone  from  them  : fear  ye  not,  the  Lord  is  with  us.’ 

As  the  people  would  not  list,en,  but  cried  out,  and  were  ready  to 
have  stoned  them,  the  glory  of  the  Lord  appeared  over  the  Tabernacle 
of  the  Covenant  to  all  the  children  of  Israel.  And  the  Lord  said  to 
Moses,  4 How  long  will  this  people  not  believe  Me  for  all  the  signs  I 


75 

have  wrought  before  them  1 I will  strike  them  with  pestilence,  hut  thee 
I will  make  a ruler  over  a nation  mightier  than  this  is.  Moses  said  to 
the  Lord,  ‘ Lest  the  Egyptians,  from  the  midst  of  whom  Thou  hast  brought 
forth  this  people,  and  the  inhabitants  of  this  land,  who  have  heard  that 
Thou,  0 God,  art  among  them  and  art  seen  face  to  face  (for  Thou  goest 
before  them  in  a pillar  of  a cloud  by  day  and  a pillar  of  fire  by  night), 
may  hear  that  Thou  hast  killed  so  great  a multitude  as  it  were  one  man, 
and  may  say,  “He  could  not  bring  the  people  into  the  land  for  which 
He  had  sworn,  therefore  did  He  kill  them  in  the  wilderness”— let  the 
strength  of  the  Lord  be  magnified,  as  Thou  hast  sworn  : forgive,  I beseech 
Thee,  and  he  merciful  to  this  people.’  The  Lord  said,  4 1 have  forgiven 
them  according  to  thy  word.  Nevertheless,  say  thou  to  this  people, 
“ According  as  you  have  spoken  in  My  hearing,  so  will  I do  to  you.  In 
the  wilderness  shall  your  carcasses  lie.  From  twenty  years  old  and  up- 
wards, of  those  who  have  murmured  against  Me,  none  shall  enter  into  the 
land  over  which  I lifted  up  My  hand  to  make  you  dwell  therein,  except 
Caleb  and  Josue.  But  your  children,  of  whom  you  said  that  they  should 
be  a prey  to  their  enemies,  will  I bring  in,  that  they  may  see  the  land 

which  you  have  despised.”  ’ , , 

The  messengers  who  had  spoken  ill  of  the  land  were  struck,  and  died 
before  the  Lord.  And  when  Moses  spoke  all  these  words  to  the  people 
of  Israel,  they  mourned  exceedingly.  Hereupon  some  of  the  people,  de- 
spising the  warning  of  Moses,  who  had  said  to  them,  ‘ Go  not  up , le 
Lord  is  not  with  you,’  went  up  armed,  but  were  driven  back  with  great 
slaughter  as  far  as  Horma. 

This  contempt  of  the  Hebrew  people  for  the  blessings  promised  to  them  by 
the  Lord  their  God  was  repeated,  as  we  shall  see,  m a still  more  terrible  man- 
ner later  on,  when  they  cried  before  Pontius  Pilate,  Not  this  Man,  but  Barab- 
bas ' Crucify  Him:  crucify  Him !’  As  the  contempt  was  so  far  greater,  so  has 
also  been  the  judgment.  The  whole  Hebrew  people  now  wander  about  every- 
where, scattered  over  the  nations  of  the  earth,  everywhere  bearing  their  reproach, 
and  shut  out  from  the  kingdom  of  God. 

S 37.  Various  murmurings  of  the  people  during  the  forty  years'  wandering 
in  the  wilderness.  The  rebellion  of  250  Levites  under  Core,  Dathan, 
and  AUron.  The  plague  of  serpents,  and  the  setting  up  the  brazen 

serpent. 

The  history  of  the  forty  years  during  which  the  people  were  condemned 
to  wander  in  the  wilderness  is  full  of  records  of  many  murmurings  and 
repinings,  and  of  many  quarrellings  with  Moses  and  Aaron,  and  with  all 
that  the  Lord  their  God  had  done  for  them.  St.  Paul  takes  occasion  to 
oive  a caution  to  the  Christian  people  to  beware  how  they  allow  them- 
selves to  do  anything  of  the  same  kind.  ‘ Let  us  not  tempt  Christ  as 
some  of  them,  tempted  Him,  and  perished  by  serpents.  Neither  let  us 
murmur,  as  some  of  them  murmured,  and  perished  by  the  destroy  ei 

^ AvhaAliese  two  facts  here  referred  to  by  St.  Paul  were  we  proceed 


76 


to  learn.  Two  hundred  and  fifty  of  the  Levites,  with  one  of  their  number, 
Core,  at  their  head,  raised  a cabal  against  Moses  and  Aaron,  saying,  ‘ Why 
lift  ye  up  yourselves  above  the  people  of  the  Lord  V Moses  replied  to 
Core,  ‘ Hear,  ye  sons  of  Levi.  Is  it  a small  thing  that  the  Lord  hath  separated 
you  from  all  people,  and  hath  joined  you  to  Himself,  that  you  should 
challenge  to  yourselves  the  priesthood  also  V Moses  also  sent  to  Dathan 
and  Abiron,  who  were  likewise  concerned  with  the  rebellion  as  leaders, 
to  appear  before  him;  but  they  answered,  6 Wouldst  thou  put  out  our 
eyes  also  ? We  will  not  come.’ 

Moses  then  challenged  them  to  appear  before  the  door  of  the  Taber- 
nacle, each  man  with  his  censer  and  incense ; and  on  the  day  appointed, 
when  the  Rebels  were  in  their  places,  Moses  said  to  the  people,  ‘ Separate 
yourselves  from  the  tents  of  Core,  Dathan,  and  Abiron.  If  these  men 
die  the  common  death  of  all  men,  then  the  Lord  hath  not  spoken  by 
me ; but  if  the  Lord  do  a new  thing,  and  the  earth  open  her  mouth  and 
swallow  them  up  alive,  then  you  shall  know  that  they  have  blasphemed 
the  Lord.’ 

Immediately  the  earth  broke  asunder  under  their  feet  and  devoured 
them,  with  their  tents  and  all  their  substance,  while  a fire  from  the  Lord 

destroyed  the  two 
hundred  that  of- 
fered incense.  Yet) 
this  terrible  judg- 
ment failed  to 
open  the  eyes  of 
the  people,  who 
still  murmured 
against  Moses, 
and  said,  * You 
have  killed  the 
people  of  the 
Lord/  This  fresh 
sin  was  punished 
by  a plague,  in 
which  14,700 
men  died.  The 
cessation  of  the 
plague  was  ob- 
tained by  the 
prayer  of  Aaron, 
who  ran  and  of- 
fered incense,  and 
thus  stood  be- 
tween the  dead 
and  the  living. 

The  plague  of 


77 


serpents  referred  to  by  St.  Paul  occurred  as  the  forty  years  of  wan- 
dering were  drawing  to  a close.  The  rod  of  Aaron  had  miraculously 
blossomed  at  the  door  of  the  Tabernacle,  in  proof  that  Aaron’s  priest- 
hood was  by  God’s  appointment.  Moses  and  Aaron  had  sinned  against 
God  on  the  occasion  of  a great  murmuring  of  the  people  against  their 
having  been  led  out  into  such  a barren  and  desolate  land,  and  had  been 
sentenced  not  to  enter  the  promised  land,  and  the  forty  years  were  draw- 
ing to  a close.  Moses  had  applied  to  the  children  of  Edom  for  leave  to 
pass  through  their  land,  but  it  had  been  refused ; and  this  refusal  made 
it  necessary  to  return  back  southward  and  to  pass  to  the  east  of  Mount 
Seir,  where  Edom  dwelt.  This  increase  of  marching  drew  from  them  new 
complaints  and  murmurs ; again  they  quarrelled  with  the  manna,  and 
asked  Moses  why  he  had  brought  them  up  out  of  Egypt,  and  complained 
that  they  had  neither  bread  nor  water.  To  punish  them,  God  sent  fiery 
serpents  among  them,  which  bit  and  killed  many  of  them.  The  people 
came  at  length,  and  said  that  they  had  sinned,  and  prayed  Moses  to  take 
away  the  serpents  from  them.  Moses  prayed  for  the  people  ; and  the 
Lord  said  to  him,  ‘ Make  a brazen  serpent  and  set  it  up  for  a sign ; who- 
soever being  struck  shall  look  upon  it  shall  live.’  Moses  did  so,  and  when 
they  who  were  bitten  looked  upon  it,  they  were  healed. 

This  serpent  was  a figure  of  our  Lord,  as  He  Himself  explains  : ‘ As  Moses 
lifted  up  the  serpent  in  the  desert,  so  must  the  Son  of  Man  be  lifted  up,  that 
whosoever  believeth  on  Him  should  not  perish,  but  have  life  everlasting’  (John 
iii.  14). 

§ 38.  The  Prophecy  of  the  Soothsayer  Balaam . 

The  Moabites,  struck  with  terror  at  the  victories  and  advance  of  the 
Israelites  under  Moses,  cried  out,  ‘Wo  unto  thee,  Moab,  thou  art  un- 
done.’ Balac,  one  of  their  princes,  advised  that  they  should  send  for  one 
Balaam,  a soothsayer  of  the  children  of  Ammon,  who  dealt  with  a familiar 
spirit,  to  curse  the  enemy  that  threatened  them.  They  therefore  sent 
messengers ; and  as  Balaam  went  on  his  journey  in  answer  to  the  invita- 
tion of  Balac,  an  angel  stood  in  his  way  with  a drawn  sword,  and  his  ass 
turned  aside.  Balaam  smote  her ; and  the  Lord  opened  the  mouth  of  the 
ass  and  she  spoke ; a dumb  beast,  as  St.  Peter  says,  speaking  with  the 
voice  of  a man,  rebuking  the  madness  of  the  prophet  (2  Peter  ii.  16). 
Balaam,  who  now  saw  the  angel,  was  struck  with  fear,  and  offered  to 
return ; but  the  angel  said  to  him,  ‘ Go  now  with  these  men,  and  see 
that  thou  speak  no  other  thing  than  I shall  command  thee.’ 

Balaam  went  on  his  way,  and  Balac  received  him.  Great  prepara- 
tions were  made  for  a solemn  sacrifice  as  Balaam  directed,  and  the  assem- 
bled princes  on  the  appointed  day  were  anxiously  expecting  the  curse. 
But  the  word  of  the  Lord  came  to  Balaam,  and  he  returned  to  the  princes, 
as  they  were  standing  by  the  sacrifices,  and  said,  ‘ Balac,  the  king  of 
Moab,  hath  brought  me  from  Aram,  from  the  mountains  of  the  east. 
“ Come,”  said  he,  “ and  curse  Jacob ; make  haste  and  detest  Israel” 
How  shall  I curse  whom  God  hath  not  cursed  1 and  how  shall  I detest 


78 


whom  the  Lord  detesteth  not  V Balac  in  surprise  said  to  Balaam, i What 
is  this  thou  dost  % I sent  for  thee  to  curse  mine  enemies,  and  thou  con- 
trariwise blessest  them.’  Balac  tried  a second  time,  but  again  Balaam 
was  forced  by  a power  he  could  not  resist  to  bless  Israel,  saying,  ‘ I was 
brought  to  curse ; the  blessing  I am  not  able  to  hinder  ? Balac  tried 

the  third  time, 
and  again  the- 
third  time  Ba-  . 
laam  broke  forth 
into  a prophetic 
blessing : ‘ How 
beautiful  are  thy 
tabernacles,  0 
Jacob,  and  thy 
tents,  0 Israel ! 
— as  woody  val- 
leys, as  watered 
gardens  near  the 
rivers,  as  taber- 
nacles which  the 
Lord  hath  plant- 
ed, as  cedars  by 
the  water-side.  A 
Star  shall  arise 
out  of  Jacob,  and 
a sceptre  shall 
spring  up  from 
Israel.7  When 
Balaam  had  done 
speaking,  he  rose 
up  and  returned 

MOSES  SPEAKS  HIS  LAST  WARNING  TO  THE  PEOPLE  OF  ISRAEL.  to  his  place. 


§ 39.  The  last  words  of  Moses.  His  sight  of  the  promised  land,  and  death, 

Moses,  faithful  to  his  mission  to  the  last,  assembled  the  people  before 
his  death,  and  gave  them  his  last  warning.  He  was  now  nearly  120  years 
old,  yet  his  eye  was  not  dim,  neither  were  his  teeth  loosened.  His  words 
spoke  of  blessings,  if  the  people  observed  the  covenant  of  the  Lord  their 
God ; and  of  judgments  and  calamities,  if  they  broke  their  covenant. 


LAST  WORDS  OF  MOSES. 


Now  if  thou  wilt  hear  the  voice  of  the 
Lord  thy  God,  to  do  and  keep  all  His 
commandments,  which  I command  thee 
this  day,  the  Lord  thy  God  will  make 
thee  higher  than  all  the  nations  that  are 
on  the  earth. 


And  all  these  blessings  shall  come  up-- 
on  thee  and  overtake  thee ; yet  so  if  thou 
hear  His  precepts. 

Blessed  shalt  thou  be  in  the  city,  and- 
blessed  in  the  field. 

Blessed  shall  be  the  fruit  of  thy  womb. 


79 


and  the  fruit  of  thy  ground,  and  the 
fruit  of  thy  cattle,  the  droves  of  thy 
herds,  and  the  folds  of  thy  sheep. 

Blessed  shall  be  thy  barns,  and  blessed 
thy  stores. 

Blessed  shalt  thou  be  coming  in  and 
going  out. 

And  the  Lord  "will  raise  thee  up  to  be 
a holy  people  to  Himself,  as  He  swore 
to  thee  ; if  thou  keep  the  command- 
ments of  the  Lord  thy  God,  and  walk  in 
His  ways. 

And  all  the  people  of  the  earth  shall 
see  that  the  name  of  the  Lord  is  called 
upon  thee,  and  they  shall  fear  thee. 

But  if  thou  wilt  not  hear  the  voice  of 
the  Lord  thy  God,  to  keep  and  to  do. all 
His  commandments  and  ceremonies, 
which  I command  thee  this  day,  all 
these  curses  shall  come  upon  thee,  and 
overtake  thee. 

Cursed  shalt  thou  be  in  the  city,  cursed 
in  the  field. 

Cursed  shall  be  thy  barn,  and  cursed 
thy  stores. 

Cursed  shall  be  the  fruit  of  thy  womb, 
and  the  fruit  of  thy  ground,  the  herds  of 
thy  oxen,  and  the  flocks  of  thy  sheep. 

Cursed  shalt  thou  be  coming  in,  and 
cursed  going  out. 

Be  the  heaven,  that  is  over  thee,  of 


brass ; and  the  ground  thou  treadest  on 
of  iron. 

And  mayest  thou  grope  at  mid-day  as 
the  blind  is  wont  to  grope  in  the  dark, 
and  not  make  straight  thy  ways.  And 
mayest  thou  at  all  times  suffer  wrong, 
and  be  oppressed  with  violence,  and 
mayest  thou  have  no  one  to  deliver  thee. 

And  thou  shalt  be  lost,  as  a proverb 
and  a byword  to  all  people,  among  whom 
the  Lord  shall  bring  thee  in. 

And  as  the  Lord  rejoiced  upon  you  be- 
fore, doing  good  to  you  and  multiplying 
you,  so  He  shall  rejoice  destroying  and 
bringing  you  to  naught,  so  that  you  shall 
be  taken  away  from  the  land  which  thou 
shalt  go  in  to  possess. 

The  Lord  shall  scatter  thee  among  all 
nations,  from  the  farthest  parts  of  the 
earth  to  the  ends  thereof.  Neither  shalt 
thou  be  quiet  even  in  those  nations,  nor 
shall  there  be  any  rest  for  the  sole  of  thy 
foot ; for  the  Lord  shall  give  thee  a fear- 
ful heart,  and  languishing  eyes,  and  a 
soul  consumed  with  pensiveness. 

And  all  these  curses  shall  come  upon 
thee,  and  shall  pursue  and  overtake  thee, 
till  thou  perish  ; because  thou  heard est 
not  the  voice  of  the  Lord  thy  God,  and 
didst  not  keep  His  commandments  and 
I ceremonies  which  He  commanded  thee. 


Moses  wrote  down  all  the  words  of  his  law  in  a hook,  and  gave  it  to 
the  Levites,  with  charge  to  put  it  in  the  side  of  the  ark  of  the  covenant, 
that  it  might  be  there  for  a testimony,  saying,  4 While  I am  yet  living 
and  going  in  with  you,  you  have  always  been  rebellious  against  the  Lord  ; 
how  much  more  when  I shall  be  dead  !’  Moses  also  wrote  a song,  and 
spoke  it  in  the  hearing  of  the  whole  assembly  of  Israel.  Among  the  last 
words  of  Moses  to  his  people  occurs  the  remarkable  prophecy,  ‘ lhe  Lord 
thy  God  shall  raise  up  unto  thee  of  thy  nation  and  thy  brethren  a 1 RO- 
phet  like  unto  me.  Him  shalt  thou  hear’  (Heut.  xviii.  15).  . 

After  this,  Moses  went  up  at  the  command  of  God  from  the  plains 
of  Moab  to  the  top  of  Phasga,  upon  Mount  Hebo,  over  against  Jericho ; 
and  the  Lord  showed  him  all  the  land,  saying,  ‘ This  is  the  land  which 
I swore  to  Abraham,  Isaac,  and  Jacob,  that  I would  give  it  to  their  seed. 
Thou  hast  seen  it  with  thine  eyes,  but  thou  shalt  not  go  over  to  possess 
it ; for  you  trespassed  against  Me  in  the  midst  of  the  children  of  Israel. 
And  Moses  the  servant  of  the  Lord  died  there,  in  the  land  of  Moab,  by 
the  commandment  of  the  Lord.  And  He  buried  him  in  the  valley  of  the 
land  of  Moab  over  against  Phogor,  and  no  man  knoweth  of  his  sepulchre 


to  this  present  day. 

The  Hebrew  legislator  Moses  is  in  many  respects  a figure  of  Jesus  Christ, 
whose  coming  he  predicts  as  the  PBOPHET  whom  the  Lord  their  God  wi 


80 


raise  up  LIKE  TO  HIMSELF.  Moses  broke  the  power  of  Pharao  king  of 
Egypt,  and  delivered  his  people  out  of  their  hard  bondage  in  the  land  of  Egypt ; 

and  Jesus  Christ  has 
broken  the  power  of 
Satan,  and  has  de- 
livered the  whole 
Christian  people  out 
of  their  bondage 
and  subjection  to 
him.  Moses  was  the 
guide  and  leader  of 
his  people  through 
the  wilderness  to 
the  good  land  which 
God  had  promised 
them ; and  Jesus 
Christ  is  the  guide 
of  every  Christian 
in  his  passage  over 
this  life  to  the 
Heaven  promised  to 
him.  Moses  resem- 
bles Jesus  Christ  in 
having  received  a 
direct  mission  from 
God,  and  when  his 
people  murmured 
against  him,  he  de- 
clared that  they 
were  not  murmur- 
ing against  him, 
hut  against  God. 
Lastly,  Moses  by 
his  death  removed 
the  remaining  hin- 

MOSES  FROM  MOUNT  PHASGA  SEES  THE  LAND  PItOMISED  TO  ISEAEL.  (JraUCe  to  his  peo- 
ple’s entering  the 

promised  land  ; and  Jesus  Christ  by  His  death  on  the  Cross  has  ‘opened  the 
kingdom  of  Heaven  to  all  believers.’ 


Third  Subdivision.— The  Conquest  of  the  Promised  Land  under  Josue  (40  years). 


§ 40.  Josue  succeeds  Moses . The  entrance  into  the  promised  land. 
After  the  mourning  for  the  death  of  Moses  was  accomplished,  the 
Lord  spoke  to  Josue  the  minister  of  Moses,  and  said  to  him,  ‘ Moses  my 
servant  is  dead ; arise,  and  pass  over  this  Jordan,  thou  and  thy  people 
with  thee,  into  the  land  which  I will  give  to  the  children  of  Israel.  As 
I have  been  with  Moses,  so  will  I be  with  thee.  Let  not  the  book  of  the 
law  depart  from  thy  mouth,  but  thou  shalt  meditate  on  it  day  and  night, 
that  thou  mayest  observe  and  do  all  things  that  are  written  in  it ; then 
shalt  thou  direct  thy  way  and  understand  it.’ 

Josue  assembled  the  people,  and  spoke  all  these  words  to  them,  and 
they  replied,  ‘As  we  obeyed  Moses  in  all  things,  so  will  we  obey  thee  also/ 
Josue  now  sent  two  men  as  spies  into  the  country  across  the  Jordan, 


81 


to  bring  back  word  about  the  defences  of  the  city  of  Jericho,  which  was 
the  first  walled  city  that  opposed  their  onward  march. 

The  men,  having  been  aided  by  a woman  named  ‘ Rahab, ’ came  back 
to  Josue,  saying,  ‘ The  Lord  hath  delivered  all  this  land  into  our  hands ; 
for  all  the  inhabitants  thereof  are  overthrown  with  fear.’ 

Josue  now  made  a proclamation  to  the  people  : ‘ Be  ye  sanctified ; for 
to-morrow  the  Lord  will  do  wonders  among  you.’  And  he  said  to  the 
priests,  ‘ Take  up  the  ark  of  the  covenant,  and  go  before  the  people.* 
And  they  obeyed  his  commands,  and  took  it  up  and  walked  before  them. 
And  it  came  to  pass,  as  God  had  promised,  that  as  soon  as  they  came  into 
the  Jordan  and  their  feet  were  dipped  in  part  of  the  water,  which  was 
then  at  the  full,  being  harvest-time,  the  waters  that  came  down  from 
above  stood  in  one  place,  and  those  that  were  beneath  ran  down  into  the 
Dead  Sea  till  they  wholly  failed.  The  people  thus  marched  over  against 
Jericho,  and  the  priests  that  carried  the  ark  of  the  covenant  of  the  Lord 
stood  girded  upon  the  dry  ground  in  the  midst  of  the  Jordan,  and  all  the 
people  passed  over  the  channel  that  was  dried  up.  Josue  commanded 
twelve  great  stones  to  be  set  up  as  a memorial  of  their  miraculous  passage, 
for  each  tribe  a stone  ; and  the  place  where  this  was  done  was  called  Gal- 
gal,  which  afterwards  became  a place  of  note.  And  on  the  day  on  which 
the  children  of  Israel  first  ate  of  the  corn  of  the  land  the  manna  ceased. 

Jericho  was  close  shut  up  for  fear  of  the  children  of  Israel,  and  no 
man  durst  go  out  or  come  in.  And  the  Lord  said  to  Josue,  ‘ Eehold,  I 
have  given  into  thy  hands  Jericho,  and  the  king  thereof  and  all  the  fight- 
ing men.*  The  priests  were  commanded  to  carry  the  ark  round  the  city 
for  six  days  in  succession,  the  armed  men  going  before  it,  and  the  rest 
of  the  common  people  following.  Not  a shout  was  to  be  made,  or  a voice 
or  a sound  to  be  heard,  except  that  of  the  seven  trumpets  which  were 
blown  by  seven  priests  going  before  the  ark.  On  the  seventh  day  they 
rose  up  early  and  went  round  the  city  seven  times,  and  the  seventh  time 
Josue  said  to  all  Israel,  ‘ Shout,  for  the  Lord  hath  delivered  the  city  to 
you ; let  this  city  be  anathema  to  the  Lord,  and  all  things  that  are 
in  it.  Only  let  Rahab  live,  with  all  that  are  with  her  in  the  house  ; for 
she  hid  the  messengers  whom  we  sent.’  The  people  raised  a shout  and 
the  trumpets  sounded,  and  the  walls  of  the  city  forthwith  fell  down,  so 
that  every  man  went  up  at  the  place  that  was  over  against  him,  and  they 
took  the  city.  Rahab  alone  was  saved.  The  city  they  burned  and  every- 
thing that  was  in  it,  except  the  gold  and  silver,  and  vessels  of  brass  and 
iron,  which  were  consecrated  to  the  treasury. 

St.  Paul  mentions  Rahab  as  an  example  of  faith  in  the  power  of  God  to 
fulfil  His  promises  : ‘By  faith  Rahab  perished  not  with  the  unbelievers,  re- 
ceiving the  spies  with  peace’  (Heb.  xi.  31). 

§ 41.  Josue* s last  icords  and  death . 

God  had  fulfilled  His  word  to  Josue,  and  had  been  with  him  as  He 
had  been  with  Moses.  Israel  was  now  in  possession  of  the  land  promised 

G 


82 


to  Abraham,  Isaac,  and  Jacob.  Thirty-one  kings  had  been  slain,  and 
their  people  put  to  the  sword,  and  the  land  portioned  out  to  the  twelve 
tribes.  ‘ The  tribe  of  Levi  had  no  possession,  for  the  Lord  God  of  Israel 
was  his  possession,  as  He  spoke  to  them/  Josue  had  appointed  cities 
of  refuge  for  whosoever  might  kill  his  neighbour  unawares  to  flee  to ; he 
had  read  the  blessings  from  Mount  Garizim,  and  the  curses  from  Mount 
Ebal,  and  had  carried  the  law  of  Moses  into  effect.  ‘ And  not  so  much 
as  one  word  which  God  had  promised  to  perform  to  them  was  made  void, 
but  all  came  to  pass/  Before  his  death  he  gathered  all  the  tribes  of  Israel 
together  in  Sichem,  and  he  spoke  thus  to  the  people : 

LAST  WOEDS  OF  JOSUE. 


Thus  saith  the  Lord  the  God  of  Israel : 
Your  fathers  dwelt  of  old  on  the  other 
side  of  the  river,  Thare  the  father  of 
Abraham,  andNachor ; and  they  served 
strange  gods. 

And  I took  your  father  Abraham  from 
the  borders  of  Mesopotamia,  and  brought 
him  into  the  land  of  Chanaan ; and  I 
multiplied  his  seed. 

And  gave  him  Isaac ; and  to  him  again 
I.  gave  Jacob  and  Esau.  And  I gave  to 
Esau  Mount  Seir  for  his  possession ; but 
Jacob  and  his  children  went  down  into 
Egypt. 

And  I sent  Moses  and  Aaron,  and  I 
struck  Egypt  with  many  signs  and  won- 
ders. 

And  I brought  you  and  your  fathers 
out  of  Egypt,  and  you  came  to  the  sea  ; 
and  the  Egyptians  pursued  your  fathers 
with  chariots  and  horsemen,  as  far  as 
the  Bed  Sea. 

And  the  children  of  Israel  cried  to  the 
Lord ; and  He  put  darkness  between  you 
and  the  Egyptians,  and  brought  the  sea 
upon  them,  and  covered  them.  Your 
eyes  saw  all  that  I did  in  Egypt,  and  you 
dwelt  in  the  wilderness  a long  time. 

And  I brought  you  into  the  land  of  the 
Amorrhite,  wrho  dwelt  beyond  the  Jor- 
dan. And  when  they  fought  against  you, 
I delivered  them  into  your  hands,  and 
you  possessed  their  land,  and  slew  them. 

And  Balac,  son  of  Sephor,  king  of  Moab, 

The  people  answered  and  said : 

God  forbid  that  we  should  leave  the 
Lord  and  serve  strange  gods. 

The  Lord  our  God,  He  brought  us  and 
our  fathers  out  of  Egypt,  out  of  the  house 
of  bondage,  and  did  very  great  signs  in 
our  sight,  and  preserved  us  in  all  the 


arose  and  fought  against  Israel.  And  he 
sent  and  called  for  Baalam  son  of  Beor, 
to  curse  you. 

And  I would  not  hear  him ; but  on  the 
contrary  I blessed  you  by  him,  and  I de- 
livered you  out  of  his  hand. 

And  you  passed  over  the  Jordan,  and 
you  came  to  Jericho.  And  the  men  of 
that  city  fought  against  you,  the  Amor- 
rhite, and  the  Pherezite,  and  the  Chana- 
anite,  and  the  Hethite,  and  the  Gergesite, 
and  the  Hivite,  and  the  Jebusite ; and  I 
delivered  them  into  your  hands. 

And  I sent  before  you  hornets ; and 
I drove  them' out  from  their  places,  the 
two  kings  of  the  Amorrhites,  not  with 
thy  sword  nor  with  thy  bow. 

And  I gave  you  a land  in  which  you 
had  not  laboured,  and  cities  to  dwell  in 
which  you  built  not,  vineyards  and  olive- 
yards  which  you  planted  not. 

Now  therefore  fear  the  Lord,  and  serve 
Him  with  a perfect  and  most  sincere 
heart ; and  put  away  the  gods  which 
your  fathers  served  in  Mesopotamia  and 
in  Egypt,  and  serve  the  Lord. 

But  if  it  seem  evil  to  you  to  serve  the 
Lord,  you  have  your  choice : choose  this 
day  that  which  pleaseth  you,  whom  you 
would  rather  serve,  whether  the  gods 
which  your  fathers  served  in  Mesopo- 
tamia, or  the  gods  of  the  Amorrhites,  in 
whose  land  you  dwell ; but  as  for  me 
and  my  house,  we  will  serve  the  Lord. 


way  by  which  we  journeyed,  and  among 
all  the  people  through  whom  we  passed. 
And  He  hath  cast  out  all  the  nations, 
the  Amorrhite,  the  inhabitant  of  the  land 
into  which  we  are  come.  Therefore  we 
will  serve  the  Lord,  for  He  is  our  God. 


83 


Josue  said  to  the  people,  4 You  will  not  bo  able  to  serve  the  Lord ; 
for  He  is  a holy  God,  mighty  and  jealous,  and  will  not  forgive  your 
wickedness  and  your  sins.  If  you  leave  the  Lord  and  serve  strange  gods, 
He  will  turn  and  afflict  you,  and  will  destroy  you  after  all  the  good  He 
hath  done  to  you.’  And  the  people  said  to  Josue,  4 No  ; it  shall  not  be 
as  thou  sayest,  but  we  will  serve  the  Lord.’  And  Josue  said  to  the 
people,  4 You  are  witnesses  that  you  yourselves  have  chosen  the  Lord  to 
serve  Him and  they  answered,  4 We  are  witnesses.’  Josue  took  a great 
stone  and  set  it  under  the  oak  that  was  in  the  Sanctuary  of  the  Lord ; 
and  he  said  to  all  the  people,  4 Behold,  this  stone  shall  be  a testimony 
unto  you,  that  it  hath  heard  all  the  words  of  the  Lord  which  He  hath 
spoken  unto  you ; lest  perhaps  hereafter  you  will  deny  it,  and  lie  to  the 
Lord/  After  this,  Josue,  who  is  called  Jesus  in  the  Acts  of  the  Apostles, 
died,  being  110  years  old,  and  they  buried  him  in  his  owji  possession, 
in  Mount  Ephraim.  The  bones  also  of  Joseph,  which  had  been  brought 
up  out  of  Egypt,  they  buried  in  Sichem,  in  the  field  which  Jacob  bought 
for  a hundred  lambs  from  the  sons  of  Hemor. 

The  good  land  flowing  with  milk  and  honey  promised  to  the  Hebrew  peo- 
ple, which  Josue  brought  his  people  in  to  possess,  is  a figure  of  the  Heaven 
into  the  possession  of  which  Jesus  Christ  will  bring  all  the  Christian  people 
who  faithfully  follow  Him. 


Fourth  Subdivision.— The  Judges  of  Israel  (B.C.  1410  to  B.C.  1075). 


§ 42.  Israel  falls  aivay  to  idolatry  after  the  death  of  Josue. 

The  children  of  Israel  served  the  Lord  all  the  days  of  Josue,  and  of 
the  princes  of  the  people  who  had  seen  all  the  great  works  of  the  Lord 
which  He  had  done  in  Israel;  but  when  these  living  witnesses  died 
away,  and  there  arose  others  who  had  not  seen  the  works  that  He  had 
done  for  Israel,  the  children  of  Israel  did  evil  in  the  sight  of  the  Lord, 
as  Moses  had  said,  4 1 know  that  after  my  death  you  will  do  iniquity, 
and  will  soon  turn  aside  from  the  way  which  I have  commanded  you, 
and  evils  will  come  upon  you’  (Deut.  xxxi.  29).  They  left  the  Lord 
the  God  of  their  fathers,  who  had  brought  them  out  of  Egypt,  and  they 
followed  after  strange  gods,  Baal  and  Astaroth. 

An  angel  of  the  Lord  had  spoken  to  the  people  at  Galgal,  saying : 


THE  ANGEL’ 

I made  you  go  out  of  Egypt,  and  have 
brought  you  into  the  land  for  which  I 
swore  to  your  fathers  ; and  I promised 
that  I would  not  make  void  My  cove- 
nant with  you  for  ever. 

On  condition  that  you  should  not 
make  a league  with  the  inhabitants  of 
this  land,  but  should  throw  down  their 
altars ; and  you  would  not  hear  My 
voice  : why  have  you  done  this  ? 

Wherefore  I would  not  destroy  them 
from  before  your  face : that  you  may 


’s  WARNING. 

have  enemies,  and  their  gods  may  be 
your  ruin. 

For  this  nation  Hath  made  void  My 
covenant,  which  I had  made  with  their 
fathers,  and  hath  despised  to  hearken  to 
My  voice. 

I also  will  not  destroy  the  nations 
which  Josue  left,  when  he  died. 

That  through  them  I may  try  Israel, 
whether  they  will  keep  the  way  of  the 
Lord,  and  walk  in  it,  as  their  fathers 
kept  it,  or  no. 


84 


The  children  of  Israel  therefore  dwelt  in  the  midst  of  the  nations 
whom  they  ought  to  have  utterly  destroyed,  and  the  people  of  the  land,  as 
Moses  had  foretold,  became  a snare  to  them,  and  drew  them  off  to  serve 
their  idols,  Baalim  and  Astaroth.  This  brought  heavy  judgments  upon 
them,  yet  the  Lord  their  God  remembered  His  mercy,  and  from  time 
to  time  gave  them  deliverers,  who  rose  up  and  judged  the  people,  and 
restored  the  faith  and  worship  of  the  God  of  Israel.  These  were  the 
Judges  of  Israel,  the  most  famous  of  whom  were  Gedeon  and  Sampson. 

§ 43.  Gedeon , one  of  the  Judges  of  Israel. 

It  was  on  one  of  these  occasions,  after  Israel  had  sinned  against  the 
Lord  by  following  after  strange  gods,  and  when  they  had  been  humbled 
exceedingly  in  the  sight  of  their  old  enemy  the  Madianites,  that  they 
cried  to  the  Lord  for  help  against  the  Madianites. 

God  sent  His  angel  to  appear  to  Gedeon  as  he  was  thrashing  wheat 
by  his  father’s  wine-press,  and  the  angel  said, 4 The  Lord  is  with  thee,  0 
most  valiant  of  men.’  Gedeon  answered,  4 If  the  Lord  be  with  us,  why 
have  these  evils  fallen  upon  us  ? Where  are  His  miracles  which  our  fathers 
have  told  us  of,  saying,  44  The  Lord  brought  us  up  out  of  Egypt?”  But 
now  the  Lord  hath  forsaken  us,  and  delivered  us  into  the  hands  of  Ma- 
dian.’  The  same  night  the  angel  appeared  to  him,  and  commanded  him 
to  destroy  the  grove  and  altar  of  Baal.  Gedeon,  fearing  to  do  this  by 
day,  did  it  all  early  in  the  morning. 

When  the  men  of  the  town  saw  the  altar  destroyed  and  the  grove 
cut  down,  they  said  one  to  another,  4 Who  hath  done  this  V And  when 
they  were  told  that  it  was  Gedeon,  the  son  of  Joas,  they  came  to  Joas 
and  said,  4 Bring  out  thy  son  that  he  may  die,  for  he  hath  destroyed  the 
altar  of  Baal,  and  hath  cut  down  his  grove.’  Joas  answered,  4 Are  you 
the  avengers  of  Baal,  that  you  fight  for  him?  If  he  be  a god,  let  him 
revenge  himself  on  him  that  hath  cast  down  his  altar.’ 

From  this  day  the  spirit  of  the  Lord  came  upon  Gedeon,  and  he 
sounded  a trumpet,  and  sent  messengers  to  the  tribes  of  Aser,  Zabulon, 
and  JSTepthali,  to  follow  him.  Gedeon  asked  a sign,  and  said  to  God, 4 If 
Thou  wilt  save  Israel  by  my  hand,  as  Thou  hast  said,  I will  put  this  fleece 
of  wool  on  the  floor;  and  if  there  be  dew  upon  the  fleece  only,  and  it  be 
dry  on  all  the  ground  beside,  I shall  know  that  by  my  hand,  as  Thou 
hast  said,  Thou  wilt  deliver  Israel.’  It  was  so.  And  rising  before  day, 
he  wrung  the  fleece  and  filled  a vessel  with  the  dew.  On  the  following 
night  Gedeon  prayed  that  the  fleece  only  might  be  dry  and  all  the  ground 
wet  with  dew ; and  it  was  so. 

Gedeon,  on  the  strength  of  these  signs,  proceeded  to  the  fight.  But 
God  came  to  him  and  instructed  him  to  reduce  his  followers  to  the 
number  of  three  hundred. 

In  the  evening  before  the  battle,  Gedeon  and  his  servant  stole  in 
disguise  into  the  camp  of  Madian,  and  there  he  heard  a Madianite  relate 
to  his  comrade,  saying,  4 1 dreamt  a dream,  and  it  seen*e4  to  i&e  as  if  a 


85 


hearth-cake  of  barley-bread  rolled  and  came  downintothe  camp  of  Madian, 
and  when  it  was  come  to  a tent,  it  struck  it  and  beat  it  down  flat  to  the 
ground.’  He  to 
whom  he  spoke 
answered,  ‘ This 
is  nothing  else 
but  the  sword  of 
Gedeon,  the  son 
of  Joas,  a man 
of  Israel.’  When 
Gedeon  heard 
this  he  adored, 
and  returned  to 
the  camp  of  Is- 
rael, and  said, 

‘ Arise,  for  the 
Lord  hath  deli- 
vered the  camp 
of  Madian  into 
our  hands.* 

Gedeon  attack- 
ed the  Madianite 
camp  the  same 
night.  The  Ma- 
dianites  were 
seized  with  a pa- 
nic and  fled,  and 
their  overthrow 
was  complete. 

The  fleece  of  Gedeon  is  referred  to  as  a type  of  the  Blessed  Virgin  in  the 
Vespers  of  the  Circumcision,  4 When  Thou  wast  born  in  an  unspeakable  man- 
ner from  a Virgin,  the  Scriptures  were  fulfilled.  Thou  earnest  down  as  the  dew 
into  the  fleece  ; we  praise  Thee,  0 our  God.’ 

§ 44.  Sampson . His  riddle  to  the  wedding  guests . 

The  first  act  of  Sampson  when  he  grew  up  was  to  form  acquaintance 
with  a young  Philistine  maiden,  and,  contrary  to  the  law  of  Moses  and 
the  remonstrance  of  his  parents,  he  sought  her  for  his  wife.  As  he  was 
going  down  to  Tammatha  with  his  father  and  mother  to  obtain  his  wife, 
a young  lion  out  of  the  vineyards  met  him,  raging  and  roaring.  The 
Spirit  of  the  Lord  came  upon  Sampson,  and  he  tore  him  as  he  would 
have  torn  a kid,  though  he  had  nothing  in  his  hand. 

Some  days  afterwards  he  went  aside  to  see  the  carcass  of  the  lion, 
and  behold,  there  was  a swarm  of  bees  in  the  mouth  of  the  lion  and  a 
honeycomb.  Sampson  stopped  and  took  some  of  it  in  his  hands,  and 
went  on  eating  till  he  met  his  father  and  mother,  to  whom  he  gave  of 


86 


the  honey,  but  without  telling  them  that  he  had  taken  it  from  the  mouth 
of  the  lion.  His  father  and  mother,  as  was  the  custom,  made  a feast  for 
the  marriage  of  their  son,  and  invited  the  citizens  of  the  place  to  the 
number  of  about  thirty,  who  were  all  Philistines.  During  the  feast 
Sampson  said,  ‘ I propose  to  you  a riddle,  which  if  you  can  declare  to  me 
within  the  seven  days  of  the  feast,  I will  give  you  thirty  tunics  and  as 
many  coats ; but  if  you  shall  not  be  able  to  declare  it,  you  shall  give 
me  thirty  tunics  and  the  same  number  of  coats/  They  answered  him, 
( Put  forth  the  riddle,  that  we  may  hear  it.’  Sampson  said  to  them,  4 Out 
of  the  eater  came  forth  meat,  and  out  of  the  strong  came  forth  sweetness/ 
When  the  seventh  day  came  and  they  could  not  discover  the  riddle,  they 
said  to  the  wife  of  Sampson,  ‘ Soothe  thy  husband,  and  persuade  him  to 
tell  thee  what  the  riddle  meaneth.  But  if  thou  wilt  not  do  it,  we  will 
burn  thee  and  thy  father’s  house.  Have  you  called  us  to  the  wedding 
on  purpose  to  strip  us  V So  she  wept  before  Sampson  and  complained, 
saying,  ‘ Thou  hatest  me,  and  dost  not  love  me  : therefore  thou  wilt  not 
expound  to  me  the  riddle  which  thou  hast  proposed  to  the  sons  of  my 
people/  But  he  answered,  6 I would  not  tell  it  to  my  father  and  mother, 
and  how  can  I tell  it  to  thee  V At  length,  as  she  was  troublesome  to 
him,  he  expounded  it.  And  she  immediately  told  her  countrymen.  And 
they  on  the  seventh  day  before  the  sun  went  down  said  to  him,  ‘ What 
is  sweeter  than  honey  ? and  what  is  stronger  than  a lion  V And  he  said 
to  them,  ‘ If  you  had  not  ploughed  with  my  heifer,  you  had  not  found 
out  my  riddle/ 

Sampson’s  riddle  has  a reference  to  Jesus  Christ,  under  the  figure  of  the 
Lion  of  the  tribe  of  Juda,  who  before  His  Incarnation  was  known  as  the  Lion 
of  his  own  tribe,  for  the  severity  of  His  judgments,  but  who,  now  that  He  has 
become  the  food  of  His  people  in  the  Holy  Eucharist,  is  known  for  His  spirit 
of  sweetness  and  meekness  in  the  new  covenant  of  the  Gospel. 

§ 45.  Sampson  slays  more  in  his  death  than  in  his  lifetime . 

Sampson  now  judged  Israel  for  twenty  years,  and  on  one  occasion  he 
went  down  to  Gaza,  a town  of  the  Philistines.  It  was  noised  abroad  that 
Sampson  was  in  the  city,  and  the  people  surrounded  him,  intending  to 
kill  him  in  the  morning.  But  in  the  night  Sampson  rose,  and  taking  the 
doors  of  the  gate  with  the  posts  thereof,  he  carried  them  to  the  top  of 
the  hill  that  looketh  towards  Hebron. 

After  this,  Sampson  loved  a woman  of  the  Philistines  named  Delila. 
The  lords  of  the  Philistines,  seeing  this,  came  to  Delila,  and  said  to  her, 
‘ Deceive  him,  and  learn  from  him  wherein  lieth  his  great  strength,  and 
whereby  we  may  overcome  him  and  bind  him ; the  which  if  thou  wilt  do, 
we  will  each  give  thee  one  thousand  one  hundred  pieces  of  silver/  Delila 
now  said  to  Sampson,  ‘ Tell  me,  I pray  thee,  wherein  lieth  thy  great 
strength,  and  wherewith  thou  canst  be  bopnd  that  thou  canst  not  break 
forth  V Sampson  answered,  ‘ If  I be  bound  with  seven  new  cords  that 
have  never  been  in  use,  I shall  be  weak  like  to  other  men/  Delila  bound 


87 


him  with  these  cords  and  said,  ‘ The  Philistines  he  upon  thee,  Sampson  !’ 
But  he  brake  the  cords  as  though  they  had  been  threads. 

At  last,  wea- 
ried with  her 
prayers,  he  be- 
trayed his  secret 
to  her,  and  said, 

‘The  razor  hath 
never  come  upon 
my  head,  for  I 
am  a Nazarite ; 
that  is  to  say,  con- 
secrated to  God 
from  my  mother’s 
womb  : if  my 

head  be  shaven, 
my  strength  shall 
depart  from  me, 
and  I shall  be- 
come like  other 
men.’  This  was 
done  as  he  slept. 

The  Philistines 
now  seized  upon 
him,  carried  him 
in  chains  to  Gaza, 
put  out  his  eyes, 
and  made  him 
grind  flour  in  the 
prison.  Soon  af- 
ter this,  the  princes  of  the  Philistines  assembled  to  offer  great  sacrifices 
to  their  god  Dagon ; and  they  praised  him,  saying,  ‘ Our  god  hath  de- 
livered our  enemy  Sampson  into  our  hands.’  The  people  also  praised 
Dagon  in  the  same  way. 

In  the  midst  of  their  rejoicings  there  was  a call  for  Sampson  to  be 
brought  out  before  them.  He  was  accordingly  brought  out  of  prison, 
and  played  before  them,  and  they  made  him  stand  between  two  pillars. 
And  he  said  to  the  lad  that  guided  his  steps,  ‘ Suffer  me  to  touch  the 
pillars  which  support  the  whole  house,  and  let  me  lean  upon  them,  and 
rest  a little.’  blow  the  house  was  full  of  men  and  women,  and  all  the 
princes  of  the  Philistines  were  there.  Moreover,  about  three  thousand 
persons  of  both  sexes,  from  the  roof  and  the  higher  part  of  the  house, 
were  beholding  Sampson’s  play.  But  he  called  upon  the  Lord,  saying, 
‘ 0 Lord  God,  remember  me  ; and  restore  to  me  now  my  former  strength, 
0 my  God,  that  I may  revenge  myself  on  my  enemies,  and  for  the  loss 
of  my  two  eyes  I may  take  one  revenge.’  And  laying  hold  on  both  the 


SAMPSON  BURSTS  THE  CORDS  BY  WHICH  HE  HAD  BEEN  BOUND. 


88 


pillars  on  which  the  house  rested,  and  holding  the  one  with  his  right 
hand,  and  the  other  with  his  left,  he  said,  4 Let  me  die  with  the  Philis- 
tines.’ And  when  he  had  strongly  shook  the  pillars,  the  house  fell  upon 
all  the  princes,  and  the  rest  of  the  multitude  that  was  there;  and  he  killed 
many  more  at  his  death  than  he  had  killed  before  in  his  life. 

Sampson  bursting  the  bands  with  which  the  Philistines  had  bound  him  is 
a figure  of  Jesus  Christ  bursting  the  bonds  of  death  and  rising  from  the  dead. 
His  slaying  more  by  his  death  than  in  his  lifetime  is  a figure  of  Jesus  convert- 
ing more  souls  by  His  death  upon  the  Cross  than  by  His  miracles  and  dis- 
courses during  His  life. 

§ 46.  The  history  of  Ruth. 

In  the  days  of  one  of  the  judges  of  Israel,  a certain  man  of  Bethlehem 
Juda  went  to  sojourn  in  the  land  of  Moab  with  his  wife  and  two  sons. 
The  name  of  the  man  was  Elimelech,  and  that  of  his  wife  hfoemi. 
Elimelech  died,  and  his  two  sons,  so  that  JSToemi  was  left  alone  with  her 
two  daughters-in-law,  Euth  and  Orpha.  Word  now  reached  her  that 
God  had  given  rest  to  Israel,  and  this  news  induced  her  to  make  up 
her  mind  to  return  back  to  Bethlehem.  She  therefore  called  her  two 
daughters-in-law,  and  spoke  to  them  that  they  should  return  to  their  own 
families,  and  seek  for  other  husbands.  Euth,  however,  would  not  leave 
her,  saying, 4 Be  not  against  me  to  desire  that  I should  depart  and  leave 
thee : whithersoever  thou  wilt  go,  I will  go ; where  thou  shalt  dwell,  I 
will  dwell  also.  Thy  people  shall  be  my  people,  and  thy  God  my  God.’ 
Noemi  and  Euth  came  safely  to  Bethlehem,  about  the  beginning  of 
the  barley-harvest,  and  Euth  said  to  her  mother-in-law,  4 If  thou  wilt,  I 
will  go  into  the  field  and  glean  the  ears  of  corn  that  escape  the  hands 
of  the  reapers,  wheresoever  I shall  find  grace  with  a householder,  that 
will  be  favourable  to  me.’  Noemi  said,  4 Go,  my  daughter.’  She  went 
therefore  into  the  field  to  glean ; and  it  happened  that  the  owner  of  that 
field  was  Booz,  who  was  of  the  kindred  of  Elimelech.  Booz  himself  came 
into  the  field  from  the  city,  and  said  to  the  reapers,  4 The  Lord  be  with 
you and  they  answered,  4 The  Lord  bless  thee.’  Booz  said  to  the  young 
man  who  was  set  over  the  reapers, 4 Whose  maid  is  this  V And  he  ans- 
wered, 4 This  is  the  Moabitess  who  came  with  Hoemi  from  the  land  of 
Moab.  She  hath  desired  leave  to  glean  the  ears  of  corn  that  remain, 
following  the  steps  of  the  reapers ; and  she  hath  been  in  the  field  from 
morning  till  now,  and  hath  not  gone  home  for  one  moment.’  Booz  now 
came  and  spoke  to  Euth,  and  said  to  her,  4 Hear  me,  daughter ; do  not 
go  to  glean  in  any  other  field,  and  do  not  depart  from  this  place,  but 
keep  with  my  maids,  and  follow  where  they  reap ; for  I have  charged 
my  young  men  not  to  molest  thee.’  Euth,  in  surprise,  said,  4 Whence 
cometh  this  to  me,  that  I should  find  grace  before  thine  eyes,  who  am 
a woman  of  another  country?’  Booz  answered,  ‘All  hath  been  told  me ; 
the  Lord  render  unto  thee  for  thy  work,  and  mayest  thou  receive  a full 
reward  of  the  Lord  God  of  Israel  to  whom  thou  art  come,  and  under 
whose  wings  thou  art  fled.’  Booz  thus  showed  particular  kindness  to 


89 


Ruth,  and  said  to  his  reapers,  c Let  fall  some  of  your  handfuls  on  pur- 
pose, that  she  may  gather  them  without  shame ; and  let  no  man  rebuke 
her  when  she  gathereth  them.7  Ruth  thus  was  enabled  to  take  home  to 
her  mother-in-law  gleanings  which,  when  beaten  out,  made  three  bushels. 

Ruth  now  went  out  daily  to  glean  in  the  fields  of  Booz  with  his 
maidens,  and  when  the  harvest  was  over,  Booz  said  to  her,  ‘ Blessed  art 
thou  of  the  Lord,  my  daughter ; for  thy  good  demeanour  surpasses  thy 
love  to  thy  mother-in-law.  All  the  people  within  the  gates  of  my  city 
know  that  thou  art  a virtuous  woman.  Ido  not  deny  myself  to  be  near 
of  kin,  but  there  is  another  nearer  than  I;  if  he  will  take  thee  to  wife 
by  the  right  of  kindred,  all  is  well ; but  if  he  will  not,  I will,  as  the 
Lord  liveth,  undoubtedly  take  thee.7 

The  elder  of  kin  yielded  his  right,  and  as  all  the  elders  of  the  city  bore 
witness  that  he  took  to  wife  Ruth  the  Moabitess,  they  said,  6 The  Lord 
make  this  woman  that  cometh  to  thy  house  like  Rachel  and  Lia  who 
built  up  the  house  of  Israel,  that  she  may  be  an  example  of  virtue  in 
Ephrata,  and  may  have  a famous  name  in  Bethlehem.7  Thus  Hoemi  was 
comforted  in  her  old  age ; and  when  a son  was  born  to  Booz,  who  was 
Obed,  the  grandfather  of  David,  JNbemi  took  the  child  in  her  bosom  and 
carried  it,  and  became  a nurse  to  it. 

§ 47.  The  history  of  Samuel.  The  prayer  of  his  mother  Anna.  The 

impiety  of  the  two  priests  Ophni  and  Phineas.  The  ArJc  of  Israel 

falls  into  the  hands  of  the  Philistines . 

At  the  time  when  the  High-Priest  Heli  was  judge  in  Israel,  there  lived 
in  Mount  Ephraim  one  Elkana  by  name,  who  had  two  wives,  Anna  and 
Phenenna.  Anna  was  without  children,  and  on  one  occasion  of  her 
going  up  with  her  husband  to  the  Tabernacle  in  Silo,  full  of  grief,  she 
prayed  before  the  Lord,  shedding  many  tears  and  making  a vow,  saying, 

‘ 0 Lord  of  hosts,  if  Thou  wilt  look  on  the  affliction  of  Thy  servant,  and 
wilt  be  mindful  of  me  and  not  forget  thine  handmaid,  and  wilt  give  Thy 
servant  a man-child,  I will  give  him  to  the  Lord  all  the  days  of  his  life, 
and  no  razor  shall  come  upon  his  head.’  God  heard  Anna’s  pious  prayer 
and  gave  her  a son,  and  in  due  time  Anna  appeared  before  Heli,  saying, 

‘ For  this  child  did  I pray,  and  the  Lord  hath  granted  me  my  petition 
which  I asked  of  Him ; therefore  also  have  I lent  him  to  the  Lord ; all 
the  days  of  his  life  shall  he  be  lent  to  the  Lord.7  And  they  adored  the 
Lord  there  and  returned  home,  Anna  leaving  the  child  Samuel  in  the 
care  of  Heli. 

The  two  sons  of  Heli,  Ophni  and  Phineas,  the  priests,  were  bad  men, 
and  their  father  had  neglected  to  correct  them  in  time,  being  too  easy 
and  quiet  a man  to  be  willing  to  punish  them  as  they  deserved.  He  had 
satisfied  himself  with  saying,  ‘ Do  not  so,  my  sons  ; for  it  is  no  good  report 
that  I hear ; you  make  the  people  of  the  Lord  to  transgress.7  As  the  sin 
of  the  young  men  was  great  before  the  Lord,  God  made  the  child  Samuel 
the  bearer  of  a message  to  Heli. 


90 


Samuel  slept  in  the  temple  of  the  Lord,  and  the  Lord  called  Samuel. 
And  he  answered,  4 Here  am  I.’  And  he  ran  to  Heli  and  said,  4 Here 

am  I;  for  thou 
didst  call  me.’  He 
said,  ‘I  did  not 
call;  go  hack  and 
sleep.’  And  he 
went  and  slept. 
And  the  Lord 
called  Samuel  a- 
gain.  And  Samuel 
arose  and  went  to 
Heli,  and  said, 
‘Here  am  I;  for 
thou  calledst  me.’ 
He  answered,  4 1 
did  not  call  thee, 
my  son;  return 
and  sleep.’  How 
Samuel  did  not 
yet  know  the 
Lord,  neither  had 
the  word  of  the 
Lord  been  re- 
vealed to  him. 
And  the  Lord 
called  Samuel 
again  the  third 
time.  And  he 

arose  up  and  went  to  Heli ; and  said,  4 Here  am  I ; for  thou  didst 
call  me.’  Then  Heli  understood  that  the  Lord  called  the  child,  and 
he  said  to  Samuel,  4 Go  and  sleep ; and  if  He  shall  call  thee  any  more, 
thou  shalt  say,  “Speak,  Lord ; for  Thy  servant  heareth.’”  So  Samuel 
went  and  slept  in  his  place.  And  the  Lord  came  and  stood;  and 
He  called,  as  He  had  called  the  other  times,  4 Samuel,  Samuel.’  And 
Samuel  said,  4 Speak,  Lord ; for  Thy  servant  heareth.’  And  the  Lord 
said  to  Samuel,  4 1 will  begin  and  make  an  end.  I have  foretold  unto 
Heli,  that  I will  judge  his  house  for  ever  for  their  iniquity,  because  he 
knew  that  his  sons  did  wickedly,  and  did  not  chastise  them.  And 
Samuel  slept  till  morning,  and  opened  the  doors  of  the  house  of  the 
Lord.  And  Samuel  feared  to  tell  the  vision  to  Heli;  but  when  Heli 
said,  4 May  God  do  so  to  thee,  and  more  also,  if  thou  hide  from  me  one 
word  of  all  that  was  said  to  thee  !’  Samuel  told  him  all  the  words,  and 
did  not  hide  them  from  him.  And  he  answered,  4 It  is  the  Lord ; let 
him  do  what  is  good  in  His  sight.’ 

The  Philistines  now  gathered  their  armies,  and  went  to  war  with 


91 


Israel.  And  when  the  armies  joined  battle,  Israel  turned  their  backs, 
and  about  four  thousand  were  slain.  The  people  returned  to  the  camp, 
and  the  elders  said,  4 Why  hath  the  Lord  defeated  us  to-day  before  the 
Philistines  ? Let  us  fetch  the  Ark  of  the  Lord  from  Silo,  that  it  may 
save  us  from  the  hand  of  our  enemies.’  When  the  Ark  was  come,  all 
Israel  shouted  with  a great  shout,  and  the  earth  rang  again.  The  Philis- 
tines, when  they  learned  what  Israel  was  shouting  for,  said,  4 Wo  unto 
us ; who  shall  deliver  us  from  the  hand  of  these  high  gods  % These  are 
the  gods  that  struck  Egypt  with  all  the  plagues  in  the  desert.  Take 
courage  and  behave  like  men,  ye  Philistines ; lest  ye  come  to  be  servants 
to  the  Hebrews  as  they  have  served  you.’ 

The  battle  began,  and  Israel  was  overthrown.  The  Ark  of  God  was 
taken,  and  the  two  sons  of  Heli,  Ophni  and  Phineas,  were  slain.  And 
there  ran  a man  of  Benjamin  out  of  the  army,  and  came  to  Silo  the  same 
day  with  his  clothes  rent.  Heli  was  seated  upon  a stool  over  against  the 
way  watching,  for  his  heart  was  fearful  for  the  Ark  of  God  ; and  when 
he  came  to  Heli,  he  said,  4 1 am  he  that  came  from  the  battle,  and  have 
fled  out  of  the  field  this  day.’  And  he  said  to  him, 4 What  is  there  done, 
my  sonf  And  he  that  brought  the  news  answered  and  said,  ‘Israel  has 
fled  before  the  Philistines,  and  there  has  been  a great  slaughter  of  the 
people:  moreover  thy  two  sons,  Ophni  and  Phineas,  are  dead;  and  the 
Ark  of  God  is  taken/  And  when  he  had  named  the  Ark  of  God,  he  fell 
from  his  stool  backwards  by  the  door,  and  broke  his  neck,  and  died. 
For  he  was  an  old  man,  and  far  advanced  in  years. 

The  Philistines  took  the  Ark  of  God,  and  carried  it  from  the  field 
of  battle  into  Azotus,  and  brought  it  into  the  temple  of  Dagon,  and  set 
it  by  Dagon.  And  when  the  Azotians  arose  early  the  next  day,  behold 
Dagon  lay  upon  his  face  on  the  ground  before  the  Ark  of  the  Lord ; and 
they  took  Dagon,  and  set  him  again  in  his  place.  And  the  next  day 
again,  when  they  rose  in  the  morning,  they  found  Dagon  lying  upon  his 
face  on  the  earth  before  the  Ark  of  the  Lord ; and  the  head  of  Dagon 
and  both  the  palms  of  his  hands  were  cut  off;  only  the  stump  of  Dagon 
remained  in  its  place. 

The  Philistines  in  alarm  ordered  the  Ark  of  the  Lord  to  be  carried 
about  from  city  to  city ; but  everywhere  that  it  came  plagues  were  sent 
on  the  inhabitants  of  the  city.  In  doubt  therefore  what  to  do  with  the 
Ark  of  the  Lord,  they  placed  it  on  a cart,  and  yoking  two  kine  to  it,  the 
kine  took  the  straight  way  to  Bethsames,  a village  of  Israel ; and  thus 
the  Ark  of  the  Lord  was  restored  to  Silo.  The  inhabitants  of  Bethsames 
were  smitten  with  a plague  for  the  sin  of  profanely  looking  into  the  Ark. 

Samuel  is  a type  and  figure  of  St.  John  the  Baptist.  Both  were  miracu- 
lously given  to  their  parents,  and  previously  to  their  birth  dedicated  to  the 
service  of  God  ; both  also  were  preachers  of  penance  to  the  people.  Samuel, 
the  last  of  the  judges,  anoints  David  the  king  after  God’s  own  heart ; and  John, 
the  last  of  the  prophets,  baptises  Jesus,  of  whom  the  voice  from  Heaven  bore 
witness, 4 This  is  My  beloved  Son,  in  whom  I am  well  pleased,’ 


92 


§ 48.  The  clamour  of  Israel  for  the  election  of  a king.  The  election  of 
Saul , his  coronation,  and  subsequent  rejection  for  his  disobedience. 

Peace  and  plenty  had  now  been  restored  to  Israel  under  Samuel,  and 
the  elders  of  Israel  came  to  Samuel,  and  said,  ‘Behold,  thou  art  old,  and 
thy  sons  walk  not  in  thy  ways  : make  us  a king  to  judge  us,  as  all  the 
nations  have.’  The  word  was  displeasing  to  Samuel,  and  he  prayed  and 
consulted  the  Lord.  The  Lord  said  to  Samuel,  ‘ They  have  not  rejected 
thee,  hut  Me,  that  I should  not  reign  over  them.  Hearken  unto  their 
voice,  and  make  them  a king;  hut  yet  testify  to  them,  and  foretell  them 
the  right  of  the  king  that  shall  reign  over  them.’  Then  Samuel  told  all 
the  words  of  the  Lord  to  the  people  that  had  desired  a king  of  him,  and 
he  said : ; 

SAMUEL’S  WARNING. 


This  will  be  the  right  of  the  king,  that 
shall  reign  over  you  : he  will  take  your 
sons,  and  put  them  in  his  chariots,  and 
will  make  them  his  horsemen,  and  his 
running  footmen  to  run  before  his  cha- 
riots. 

And  he  will  appoint  of  them  to  be  his 
tribunes,  and  centurions,  and  to  plough 
his  fields,  and  to  reap  his  corn,  and  to 
make  him  arms  and  chariots. 

Your  daughters  also  he  will  take  to 
make  him  ointments,  and  to  be  his  cooks 
and  bakers. 

And  he  will  take  your  fields,  and  your 
vineyards,  and  your  best  oliveyards,  and 
give  them  to  his  servants. 


Moreover  he  will  take  the  tenth  of 
your  corn  and  of  the  revenues  of  your 
vineyards,  to  give  his  servants. 

Your  servants  also  and  handmaids, 
and  your  goodliest  young  men,  and  your 
asses,  he  will  take  away,  and  put  them 
to  his  work. 

Your  flocks  also  he  will  tithe,  and  you 
shall  be  his  servants. 

And  you  shall  cry  out  in  that  day  from 
the  face  of  the  king,  whom  you  have 
chosen  to  yourselves ; and  the  Lord  will 
not  hear  you  in  that  day,  because  you 
desired  unto  yourselves  a king. 


But  tlie  people  would  not  hear  the  voice  of  Samuel,  and  they  said, 
* Hay,  hut  there  shall  he  a king  over  us.  And  we  also  will  he  like  all 
nations ; and  our  king  shall  judge  us,  and  go  out  before  us,  and  fight 
our  battles  for  us.’ 

It  happened  that  a man  of  the  tribe  of  Benjamin,  Saul,  the  son  of 
Cis,  was  at  this  time  in  search  of  his  father’s  asses,  which  had  strayed ; 
and  hearing  of  the  fame  of  Samuel,  he  came  to  him.  Samuel,  warned 
that  this  was  the  man  God  had  chosen  to  be  made  king,  caused  him  to 
remain  that  day  to  eat  with  him.  On  the  morning,  as  Saul  was  about 
to  depart,  Samuel  took  a little  vial  of  oil,  and  poured  it  upon  his  head 
and  kissed  him,  and  said,  ‘ Behold,  the  Lord  hath  anointed  thee  to  be 
prince  over  His  inheritance,  and  thou  shalt  deliver  His  people  out  of  the 
hands  of  their  enemies  that  are  round  about  them.’  And  Samuel  gave 
him  three  signs  that  the  Lord  had  chosen  him,  all  of  which  came  to 
pass.  Soon  after  this,  the  Spirit  of  the  Lord  came  upon  Saul,  and  he 
gathered  together  an  army  of  300,000  of  Israel,  and  30,000  of  the  men 
of  Juda,  with  which  he  fell  upon  the  children  of  Ammon  and  routed 
them.  Saul  was  now  publicly  crowned  king  by  Samuel ; and  on  the 
occasion  of  the  coronation  Samuel  reminded  the  people  that  they  should 


98 


know  that  they  had  done  wickedly  in  asking  for  a king,  but  that  be- 
cause the  Lord  had  sworn  to  make  them  His  people,  He  would  still  he 
with  them.  ‘ Yet/  said  Samuel,  4 if  you  will  still  do  wickedly,  both  you 
and  your  king  shall  perish  together.’ 

God  now  proceeded  to  put  Saul’s  obedience  to  the  proof.  It  was 
forbidden  to  any  Israelite  not  of  the  tribe  of  Levi,  and  of  the  kindred  of 
Aaron,  to  perform  the  priest’s  office,  to  offer  sacrifice.  Saul  had  gathered 
an  army  to  fight  the  Philistines,  and  he  was  expecting  Samuel  to  come 
to  the  camp  to  offer  sacrifice.  Samuel  failed  to  come,  and  the  people 
were  afraid,  and  were  falling  away.  Saul  therefore  said,  4 Bring  me  the 
holocaust  and  the  peace-offering.’  And  he  offered  the  holocaust ; as  he 
made  an  end  of  offering,  Samuel  came.  Samuel  said  to  him,  ‘What  hast 
thou  done?  Saul  said,  ‘The  people  slipt  away  from  me ; and  forced  by 
necessity,  I offered  the  holocaust.’  Samuel  said  to  Saul,  ‘Thou  hast  done 
foolishly.  If  thou  hadst  not  done  thus,  the  Lord  would  now  have  es- 
tablished thy  kingdom  over  Israel  forever ; but  now  thy  kingdom  shall 
not  continue.  The  Lord  hath  sought  Him  a man  after  His  own  heart, 
because  thou  hast  not  observed  that  which  the  Lord  commanded.’  • 

Saul  rejected  from  the  kingdom  is  a figure  of  the  entire  Hebrew  people, 
who,  though  chosen  of  God  and  exalted  to  a great  honour  and  knowledge  of 
God  above  all  other  people,  sinned  by  making  the  things  of  God  subservient 
to  their  own  ends.  For  this  reason  their  election  to  the  vineyard  of  God  was 
taken  away  from  them  and  given  to  the  Gentile  people,  who  have  believed  in 
Jesus  Christ.  In  the  same  way  also,  as  Saul,  when  he  perceived  himself  to  be 
rejected,  hated  and  persecuted  David,  the  rejected  Hebrew  people  have  hated 
the  Son  of  David,  and  have  persecuted  His  Church. 

§ 49.  David  is  anointed  Iting  over  Israel. 

And  the  Lord  said  to  Samuel,  ‘How  long  wilt  thou  mourn  for  Saul, 
whom  I have  rejected  from  reigning  over  Israel  ? Fill  thy  horn  with  oil, 
and  come,  that  I may  send  thee  to  Isai  the  Bethlehemite ; for  I have 
provided  me  a king  among  his  sons.’  And  Samuel  said,  ‘ How  shall  I 
go  ? for  Saul  will  hear  of  it,  and  he  will  kill  me.’  And  the  Lord  said, 
6 Thou  shalt  take  with  thee  a calf  of  the  herd,  and  thou  shalt  say,  “ I 
am  come  to  sacrifice  to  the  Lord.”  And  thou  shalt  call  Isai  to  the  sacri- 
fice, and  I will  show  thee  what  thou  art  to  do,  and  thou  shalt  anoint 
him  whom  I shall  show  to  thee.’  Then  Samuel  did  as  the  Lord  had 
said  to  him.  And  he  came  to  Bethlehem,  and  the  ancients  of  the  city 
wondered,  and  meeting  him,  they  said,  ‘Is  thy  coming  hither  peaceable? 
And  he  said,  ‘ It  is  peaceable : I am  come  to  offer  sacrifice  to  the  Lord ; 
be  ye  sanctified,  and  come  with  me  to  the  sacrifice.’  And  he  sanctified 
Isai  and  his  sons,  and  called  them  to  the  sacrifice.  And  when  they  were 
come  in,  he  saw  Eliab,  and  said,  ‘Is  the  Lord’s  anointed  before  Him V 
And  the  Lord  said  to  Samuel,  ‘ Look  not  on  his  countenance,  nor  on  the 
height  of  his  stature  : because  I have  rejected  him ; nor  do  I judge  ac- 
cording to  the  look  of  man : for  man  seeth  those  things  that  appear ; 
but  the  Lord  beholdeth  the  heart.’  And  Isai  called  Abinadab,  and  brought 


94 


him  before  Samuel.  And  lie  said,  ‘Neither  hath,  the  Lord  chosen  this.5 
And  Isai  brought  Samma,  and  he  said  of  him,  ‘ Neither  hath  the  Lord 
chosen  this.’  Isai  therefore  brought  his  seven  sons  before  Samuel;  and 
Samuel  said  to  Isai,  ‘The  Lord  hath  not  chosen  any  one  of  these.’  And 

Samuel  said  to 
Isai,  ‘ Are  here 
all  thy  sons  V He 
answered,  4 There 
remaineth  yet  a 
young  one,  who 
keepeth  the 
sheep.’  And  Sa- 
muel said  to  Isai, 
‘ Send  and  fetch 
him ; for  we  will 
not  sit  down  till 
he  come  hither.’ 
He  sent  therefore 
and  brought  him. 
Now  he  was  rud- 
dy and  beautiful 
to  behold,  and 
of  a comely  face. 
And  the  Lord 
said,  ‘ Arise  and 
anoint  him,  for 
this  is  he.’  Then 
Samuel  took  the 
horn  of  oil,  and 
anointed  him  in 
the  midst  of  his 
brethren;  and  the 

Spirit  of  the  Lord  came  upon  David  from  that  day  forward : and  Samuel 
rose  up,  and  went  to  Eamatha. 

David’s  anointing  is  a type  of  the  Sacrament  of  Confirmation,  which  is 
given  by  the  holy  chrism,  in  this  respect,  that  David  was  not  anointed  in  order 
to  come  at  once  into  possession  of  his  kingdom,  but  as  having  first  to  pass 
through  a variety  of  dangers  and  difficulties.  In  the  same  manner,  Christians 
are  anointed  in  the  Sacrament  of  Confirmation  to  be  made  strong  against  the 
temptations  and  trials  which  are  sure  to  come  to  them  as  they  pass  through  life. 

§ 50.  The  single  combat  of  David  with  Goliath. 

After  this,  David  was  sent  for  to  the  court  of  Saul  to  play  upon  the 
harp  before  the  king,  when  Saul  was  troubled  with  an  evil  spirit  from 
the  Lord.  But  when  a war  rose  up  between  Israel  and  the  Philistines, 
and  when  his  three  brothers  went  with  the  army,  David  returned  home. 
As  the  armies  stood  opposite  to  each  other,  with  a valley  between  them, 


DAVID  IS  ANOINTED  KING  IN  THE  liOOM  OF  SAUL. 


95 


a Philistine  of  Gath,  Goliath  by  name,  came  out,  and  cried  to  the  bands 
of  Israel,  and  said  to  them,  4 Why  are  you  come  out  prepared  to  fight  h 
Am  not  I a Philistine,  and  you  the  servants  of  Saul  h Choose  you  out  a 
man  of  you,  and  let  him  come  down  and  fight  hand  to  hand.  If  he  be 
able  to  fight  with  me,  and  kill  me,  we  will  be  servants  to  you ; but  if  I 
prevail  against  him,  and  kill  him,  you  shall  serve  us/  And  the  Philis- 
tine said,  4 I have  defied  the  bands  of  Israel  this  day.  Give  me  a man, 
and  let  him  fight  with  me  hand  to  hand.’  And  Saul  and  all  the  Israelites, 
hearing  these  words  of  the  Philistine,  were  dismayed  and  greatly  afraid. 

As  the  Philistine  continued  to  defy  Israel  for  forty  days,  David  came 
into  the  camp  to  inquire  after  his  brethren’s  welfare ; and  hearing  the 
Philistine’s  challenge,  he  asked  to  be  led  to  Saul.  When  he  was  brought 
before  Saul,  he  said  to  him,  4 Let  not  any  man’s  heart  be  dismayed  in 
him : I,  thy  servant,  will  go  and  fight  against  the  Philistine/  Saul  said 
to  David,  4 Thou  art  not  able  to  withstand  this  Philistine,  nor  to  fight 
against  him ; for  thou  art  but  a boy,  but  he  is  a warrior  from  his  youth.’ 
And  David  said  to  Saul : 


DAVID’S  ANSWER  TO  SAUL. 


Thy  servant  kept  his  father’s  sheep, 
and  there  came  a lion  and  a bear,  and 
took  a ram  out  of  the  midst  of  the  flock. 

And  I pursued  after  them,  and  struck 
them,  and  delivered  it  out  of  their  mouth ; 
and  they  rose  up  against  me,  and  I caught 
them  by  the  throat,  and  I strangled  and 
killed  them. 

I thy  servant  have  killed  both  a lion 
and  a bear ; and  this  uncircumcised  Phi- 


listine shall  be  also  as  one  of  them.  I 
will  go  now  and  take  away  the  reproach 
of  the  people ; for  who  is  this  uncircum- 
cised Philistine,  who  hath  dared  to  curse 
the  army  of  the  living  God  ? 

The  Lord  who  delivered  me  out  of  tho 
paw  of  the  lion,  and  out  of  the  paw  of 
the  bear,  He  will  deliver  me  out  of  the 
hand  of  this  Philistine. 


And  Saul  said  to  David,  4 Go,  and  the  Lord  be  with  thee/  And 
David  took  his  staff,  which  he  had  always  in  his  hand,  and  chose  him 
five  smooth  stones  out  of  the  brook,  and  put  them,  into  the  shepherd’s 
scrip  which  he  had  with  him ; and  he  took  a sling  in  his  hand,  and  went 
forth  against  the  Philistine.  And  the  Philistine  came  on,  and  drew  nigh 
against  David,  and  his  armour-bearer  with  him.  And  when  the  Philis- 
tine looked  and  beheld  David,  he  despised  him.  Por  he  was  a young 
man,  ruddy,  and  of  a comely  countenance.  And  the  Philistine  said  to 
David,  4 Am  I a dog,  that  thou  comest  to  me  with  a staff'?’  And  the 
Philistine  cursed  David  by  his  gods.  And  he  said  to  David,  4 Come  to 
me,  and  I will  give  thy  flesh  to  the  birds  of  the  air,  and  to  the  beasts 
of  the  earth/  And  David  said  to  the  Philistine,  4 Thou  comest  to  me 
with  a sword,  and  with  a spear,  and  with  a shield ; but  I come  to  thee 
in  the  name  of  the  Lord  of  hosts,  the  God  of  the  armies  of  Israel,  whom 
thou  hast  defied.  This  day  the  Lord  will  deliver  thee  into  my  hand ; 
and  I will  slay  thee,  and  take  away  thy  head  from  thee ; and  I will  give 
the  carcasses  of  the  army  of  the  Philistines  this  day  to  the  birds  of  the 
air,  and  to  the  beasts  of  the  earth,  that  all  the  earth  may  know  that 
there  is  a God  in  Israel.  And  all  this  assembly  shall  know,  that  the 


96 


Lord  saveth  not  with  sword  and  spear ; for  it  is  His  battle,  and  He  will 
deliver  you  into  our  hands/  And  when  the  Philistine  arose  and  was 
coming,  and  drew  nigh  to  meet  David,  David  made  haste,  and  ran  to  the 
fight  to  meet  the  Philistine. 

And  he  put  his  hand  into  his  scrip  and  took  a stone,  and  fetching 
it  about,  he  struck  the  Philistine  in  his  forehead ; and  the  stone  sank 
into  his  forehead,  and  he  fell  on  his  face  upon  the  earth.  So  David  pre- 
vailed over  the  Philistine  with  a sling  and  a stone.  And  as  David  had 
no  sword,  he  ran  and  stood  over  the  Philistine,  and  took  his  sword  and 
drew  it  out  of  the  sheath,  and  slew  him,  and  cut  off  his  head.  And  the 
Philistines,  seeing  their  champion  was  dead,  fled  away. 

David  marching  with  his  shepherd’s  staff  to  fight  with  Goliath  is  a figure 
of  Jesus  carrying  His  Cross  on  His  way  to  His  last  combat  with  Satan,  whom 
He  conquered  by  His  death  on  the  Cros3. 

§ 51.  Saul's  hatred  of  David,  and  Jonathan's  love  for  him . David's 
trials  and  respect  for  the  Lord's  anointed.  Saul  consults  the  ivitch 
at  Endor . His  fall  and  suicide. 

As  David  returned  home  victorious,  women  from  all  the  cities  of 
Israel  came  out  to  meet  king  Saul  with  cymbals,  singing,  ‘ Saul  hath 
slain  his  thousand  and  David  his  ten  thousand.’  This  saying  displeased 
Saul  exceedingly,  and  he  said,  4 They  have  given  to  David  ten  thousand 
and  to  me  one  thousand ; what  remains  for  him  now  but  the  kingdom  T 
and  from  this  day  forward  Saul  hated  David.  And  when  Saul  perceived 
that  David  in  all  things  acted  prudently,  and  that  the  Lord  was  with 
him,  he  began  to  be  afraid  of  him,  and  to  be  his  enemy  as  long  as  he 
lived.  But  to  make  up  for  the  unjust  hatred  of  Saul,  God  gave  to  Jona- 
than, Saul’s  son,  the  warmest  love  for  David;  so  that  Jonathan  became 
David’s  truest  friend  to  the  end  of  his  life. 

Saul  was  afflicted  with  an  evil  spirit  from  the  Lord,  and  on  these 
occasions  David  was  accustomed  to  be  called  to  soothe  the  mind  of  Saul 
by  playing  on  his  harp.  The  evil  spirit  one  day  came  on  Saul  wTith  such 
power,  that  he  cast  his  spear  at  David,  intending  to  kill  him.  David 
slipt  aside,  and  the  spear,  passing  by  him,  fastened  itself  into  the  wall. 
This  was  the  signal  for  David  to  take  to  flight  to  save  his  life. 

From  this  time  David  was  forced  to  have  recourse  to  many  expedients 
to  save  his  life.  Jonathan  his  friend  in  vain  sought  to  reconcile  the 
mind  of  his  father  to  him.  David  fled  to  the  court  of  Achis  king  of  Gath ; 
but  here  he  was  obliged  to  feign  madness  to  escape  being  put  to  death, 
and  as  soon  as  he  could  he  fled  from  Gath.  To  protect  himself,  he  now 
gathered  together  a band  of  followers  of  such  as  were  in  distress,  and  op- 
pressed with  debt.  And  he  became  in  this  manner  the  leader  of  about 
four  hundred  men.  Hunted  by  Saul  from  place  to  place,  and  daily  run- 
ning the  risk  of  being  betrayed  or  taken  prisoner,  David  never  lost  his 
faith,  that  God  would  in  His  own  time  bring  him  to  the  throne.  His 
faith  was  put  to  the  following  trial. 


97 


David  took  refuge  with  his  followers  in  the  rocks  of  Engaddi.  And 
when  Saul  was  returned  from  following  the  Philistines,  they  told  him, 
saying, 4 Behold,  David  is  in  the  desert  of  Engaddi.’  Saul  therefore  took 
three  thousand  chosen  men  out  of  all  Israel,  and  went  out  to  seek  after 
David  and  his  men,  even  upon  the  most  craggy  rocks,  which  are  acces- 
sible only  to  wild  goats.  And  he  came  to  the  sheep-cotes,  which  were 
in  his  way.  And  there  was  a cave,  into  which  Saul  withdrew  from  the 
rest  of  his  followers,  while  David  and  his  men  lay  hid  in  the  inner  part 
of  the  cave.  And  the  servants  of  David  said  to  him,  4 Behold  the  day 
of  which  the  Lord  said  to  thee,  “ I will  deliver  thy  enemy  unto  thee, 
that  thou  mayest  do  to  him  as  it  shall  seem  good  in  thy  eyes.”  ’ Then 
David  arose,  and  secretly  cut  off  the  hem  of  Saul’s  robe.  After  which 
David’s  heart  struck  him,  because  he  had  cut  off  the  hem  of  Saul’s  robe. 
And  he  said  to  his  men,  4 The  Lord  be  merciful  unto  me,  that  I may 
do  no  such  thing  to  my  master,  the  Lord’s  anointed,  as  to  lay  my  hand 
upon  him,  because  he  is  the  Lord’s  anointed.’  And  David  stopped  his 
men  with  his  words,  and  suffered  them  not  to  rise  against  Saul ; but 
Saul,  rising  up  out  of  the  cave,  went  on  his  way. 

Saul’s  time  was  now  approaching.  The  Philistines,  whom  he  had 
defeated  in  the  early  part  of  his  reign  when  God  was  with  him,  were 
gathering  their  armies  against  Israel,  and  Saul  began  to  be  dismayed ; 
for  he  knew  that  the  Lord  had  forsaken  him,  and  would  not  answer  him 
either  by  dreams,  or  by  priest,  or  by  prophet.  In  this  forsaken  state, 
he  sought  refuge  in  witchcraft,  and  said  to  his  servants,  4 Seek  me  a 
woman  that  hath  a divining  spirit,  and  I will  go  and  inquire  by  her.’ 
His  servants  said  to  him,  4 There  is  a woman  that  hath  a divining  spirit 
at  Endor.’ 

.Saul  disguised  himself  and  went  to  the  woman  by  night,  accompanied 
by  two  servants ; and  when  he  came  to  her,  she  said,  4 Thou  knowest 
all  that  Saul  hath  done,  and  how  he  hath  rooted  out  the  magicians  and 
soothsayers  from  the  land  : why  then  dost  thou  lay  a snare  for  my  life, 
to  cause  me  to  be  put  to  death  ?’  And  Saul  swore  unto  her  by  the  Lord, 
saying,  4 As  the  Lord  liveth,  there  shall  no  evil  happen  to  thee  for  this 
thing.’  And  the  woman  said  to  him,  whom  shall  I bring  up  to  thee  ?’ 
And  he  said, 4 Bring  me  up  Samuel.’  And  when  the  woman  saw  Samuel, 
she  cried  out  with  a loud  voice,  and  said  to  Saul,  4 Why  hast  thou  de- 
ceived me?  for  thou  art  Saul.’  And  the  king  said  to  her,  4Eear  not; 
what  hast  thou  seen  ?’  And  the  woman  said  to  Saul,  4 I saw  gods  ascend- 
ing out  of  the  earth.’  And  he  said  to  her,  4 What  form  is  he  of?’  And 
she  said,  4 An  old  man  cometh  up,  and  he  is  covered  with  a mantle.’ 
And  Saul  understood  that  it  was  Samuel,  and  he  bowed  himself  with  his 
face  to  the  ground,  and  adored.  And  Samuel  said  to  Saul,  4 Why  hast 
thou  disturbed  my  rest,  that  I should  be  brought  up  ?’  And  Saul  said, 
4 1 am  in  great  distress ; for  the  Philistines  fight  against  me,  and  God 
has  departed  from  me,  and  would  not  hear  me,  neither  by  the  hand  of 
prophets  nor  by  dreams ; therefore  I have  called  thee,  that  thou  mayest 

H 


98 


show  me  what  I shall  do/  And  Samuel  said,  ‘ The  Lord  will  deliver 
Israel  with  thee  into  the  hands  of  the  Philistines,  and  to-morrow  thou 
and  thy  sons  shall  he  with  me ; and  the  Lord  will  also  deliver  the  army 
of  Israel  into  the  hands  of  the  Philistines/  And  forthwith  Saul  fell 
to  the  ground,  for  he  was  frightened  with  the  words  of  Samuel;  and 
there  was  no  strength  in  him,  for  he  had  eaten  no  bread  all  that  day. 
It  was  with  difficulty  that  Saul  was  prevailed  upon  by  the  woman  to 
take  food.  At  length,  after  he  had  eaten,  he  returned  home  the  same 
night. 

As  Samuel  had  foretold,  so  the  battle  fell  out  on  the  morrow.  Israel 
fled  from  before  the  Philistines,  and  the  whole  weight  of  the  battle  was 
turned  upon  Saul.  Then  Saul  said  to  his  armour-bearer,  6 Draw  thy 
sword,  and  kill  me ; lest  these  uncircumcised  come  and  slay  me,  and 
mock  at  me/  And  his  armour-bearer  would  not ; for  he  was  struck  with 
exceeding  great  fear.  Then  Saul  took  his  sword,  and  fell  upon  it.  And 
when  his  armour-bearer  saw  this,  to  wit,  that  Saul  was  dead,  he  also  fell 
upon  his  sword  and  died  with  him.  And  on  the  morrow,  when  the 
Philistines  came  to  strip  the  slain,  they  found  Saul  and  his  three  sons 
lying  in  Mount  Gelboe.  And  they  cut  off  Saul’s  head,  and  stripped  him 
of  his  armour,  and  sent  into  the  land  of  the  Philistines  round  about,  to 
publish  it  in  the  temples  of  their  idols  and  among  their  people.  David 
heard  of  the  disaster,  and  wrote  a lament  for  Saul  and  Jonathan  his  son. 

§ 52.  David  is  crowned  king  of  Israel,  and  brings  the  Ark  of  the  Covenant 
in  solemn  procession  to  Mount  Sion. 

For  some  time  after  the  death  of  Saul  there  continued  to  be  war  be- 
tween the  house  of  David  and  the  house  of  Saul ; but  the  Lord  prospered 
David,  and  he  became  king  of  Juda  in  Hebron. 

After  two  years,  Ishboseth,  the  son  of  Saul,  whom  Abner,  the  captain 
of  Saul’s  army,  had  made  king  over  Israel  in  Saul’s  stead,  was  murdered 
in  his  house;  and  then  all  the  tribes  of  Israel  came  to  David  in  Hebron, 
saying,  ‘ Behold,  we  are  thy  bone  and  thy  flesh.  Moreover,  yesterday 
also  and  the  day  before,  when  Saul  was  king  over  us,  thou  wast  he  that 
did  lead  out  and  bring  in  Israel ; and  the  Lord  said  to  thee,  “ Thou  shalt 
feed  My  people  Israel,  and  thou  shalt  be  prince  over  Israel.”  ’ The  an- 
cients also  of  Israel  came  to  the  king  to  Hebron,  and  king  David  made 
a league  with  them  in  Hebron  before  the  Lord  : and  they  anointed  David 
to  be  king  over  Israel.  David  was  thirty  years  old  when  he  began  to 
reign,  and  he  reigned  forty  years.  In  Hebron  he  reigned  over  Juda  seven 
years  and  six  months ; and  in  Jerusalem  he  reigned  three-and-thirty  years 
over  all  Israel  and  Juda. 

Ho  sooner  had  David  perceived  that  the  Lord  had  firmly  established 
his  power  over  Israel,  by  destroying  his  enemies  before  him  in  various 
battles  and  encounters,  than  his  whole  mind  was  given  to  restore  the 
glory  of  the  worship  of  the  God  of  Israel.  Unlike  Saul,  David  did  not 
look  upon  the  religion  of  the  God  of  Israel  as  an  instrument  that  a king 


99 


might  merely  make  use  of  for  his  own  convenience,  hut  his  whole  soul 
was  wrapt  in  the  glory  and  splendour  of  the  worship  and  of  the  Sanctuary 
of  his  God.  ‘ Lord,’  said  he,  4 1 have  loved  the  beauty  of  Thy  house,  and 
the  place  where  Thine  honour  dwelleth.’ 

As  soon,  therefore,  as  he  was  in  possession  of  Mount  Sion,  and  had 
fixed  his  own  habitation  there,  he  desired  to  remove  the  Tabernacle  and 
Sanctuary  of  the  Lord  God  of  Israel  to  a place  where  it  would  be  secure 
against  the  sacrilege  of  an  enemy,  and  where  its  splendours  could  be 
restored  without  danger.  For  this  purpose,  he  consulted  with  the  cap- 
tains of  his  army  and  the  princes  of  the  assembly  of  Israel,  and  they 
decided  to  bring  the  Ark  of  the  Covenant  to  Mount  Sion.  There  was  a 
great  assembly  of  the  people,  and  David  and  all  Israel  played  before  God 
with  all  their  might,  with  hymns  and  with  harps,  psalteries,  timbrels, 
cymbals,  and  trumpets,  as  they  carried  the  Ark  upon  a new  cart  from  the 
house  of  Abinadab,  where  it  had  lain  ever  since  it  was  restored  by  the 
Philistines.  But  the  Levites  were  not  with  the  Ark ; and  Oza  the  driver 
of  the  cart  put 
forth  his  hand  to 
hold  it  up,  for  the 
oxen  were  restive, 
and  made  the  cart 
lean  on  one  side. 

The  Lord  was  an- 
gry, and  He  struck 
Oza,  so  that  he 
died  before  the 
Lord ; and  David 
was  afraid,  and 
said,  ‘How  can  I 
bring  in  the  Ark 
ofGodtome'T  He 
carried  it,  there- 
fore, to  the  house 
of  Obed  Edom 
the  Gethite.  And 
the  Ark  remain- 
ed there  three 
months,  and  the 
Lord  blessed  Obed 
Edom  and  all  that 
he  had.  David 
heard  that  the 
Lord  had  blessed  THE  ARK  0E  THE  C0VENANT  IN  THE  house  of  obed  edom. 

Obed  Edom,  and  he  remembered  that  none  ought  to  carry  the  Ark  of 
God  but  the  Levites,  whom  the  Lord  had  chosen  to  carry  it,  and  to 
minister  to  Himself  for  ever.  He  therefore  prepared  a place  for  the  Ark 


100 


in  Mount  Sion.  And  thus  David  and  all  the  ancients  of  Israel,  and  the 
captains  over  thousands,  went  again  to  bring  the  Ark  of  the  Covenant 
of  the  Lord  out  of  the  house  of  Obed  Edom  with  joy. 

THE  SONG  OF  DAVID  AS  THE  ARK  WAS  CARRIED  IN  PROCESSION. 


Praise  ye  the  Lord,  and  call  upon  His 
name  : make  known  His  doings  among 
the  nations. 

Sing  to  Him ; yea,  sing  praises  to  Him : 
and  relate  all  His  wondrous  works. 

Praise  ye  His  holy  name : let  the 
heart  of  them  rejoice  that  seek  the  Lord. 

Seek  ye  the  Lord  and  His  power : seek 
ye  His  face  evermore. 

Remember  His  wonderful  works  which 
He  hath  done : His  signs,  and  the  judg- 
ments of  His  mouth. 

O ye  seed  of  Israel,  His  servants  : ye 
children  of  Jacob,  His  chosen. 

He  is  the  Lord  our  God  : His  judg- 
ments are  in  all  the  earth. 

Remember  for  ever  His  covenant : the 
word  which  He  commanded  to  a thou- 
sand generations. 

The  covenant  which  He  made  with 
Abraham  : and  His  oath  to  Isaac. 

And  He  appointed  the  same  to  Jacob 


for  a precept : and  to  Israel  for  an  ever- 
lasting covenant. 

Saying,  ‘ To  thee  will  I give  the  land 
of  Canaan : the  lot  of  your  inheritance.’ 

When  tjiey  were  but  a small  number: 
very  few,  and  sojourners  in  it. 

And  they  passed  from  nation  to  na- 
tion : and  from  one  kingdom  to  another 
people. 

He  suffered  no  man  to  do  them  wrong : 
and  reproved  kings  for  their  sake. 

Touch  not  My  anointed  : and  do  no 
evil  to  My  prophets. 

Sing  ye  to  the  Lord,  all  the  earth  : 
show  forth  from  day  to  day  His  salva- 
tion. 

Declare  His  glory  among  the  gentiles : 
His  wonders  among  all  people. 

For  the  Lord  is  great  and  exceedingly 
to  be  praised  : and  He  is  to  be  feared 
above  all  gods. 


Thus  was  the  Ark  of  the  Covenant  and  the  holy  service  of  the  Taber- 
nacle set  up  in  honour  on  the  Mount  Sion. 

The  Ark  of  the  Mosaic  Covenant  is  a figure  of  the  Blessed  Virgin,  who  in 
the  Litany  of  Loretto  is  known  under  this  very  title  of  ‘ Ark  of  the  Covenant.’ 
Mary,  as  Virgin  and  Mother  of  God,  receives  the  honour  and  praise  of  all 
generations,  who  call  her  ‘ blessed,’  as  the  Ark  of  the  Mosaic  Covenant  was  re- 
ceived with  the  greetings  and  acclamations  of  the  people  of  David. 


§ 53.  David  receives  the  promise  of  the  Messias:  his  thanksgiving . 

David,  finding  that  his  kingdom  prospered  still  more,  and  that  the 
Lord  had  given  him  rest  on  every  side  from  his  enemies,  said  to  Nathan 
the  prophet,  ‘ Dost  thou  see  that  I dwell  in  a house  of  cedar,  aild  the 
Ark  of  the  Lord  is  lodged  within  a tent  of  skins  V Nathan  replied,  ‘ Go 
and  do  all  that  is  in  thine  heart,  for  the  Lord  is  with  thee.’  The  word 
of  the  Lord  came  to  Nathan  that  night, i Go,  speak  to  My  servant  David, 
“ Thou  shalt  not  build  Me  a house  to  dwell  in.  And  when  thou  shalt 
have  ended  thy  days,  I will  raise  up  thy  seed  after  thee,  which  shall  be 
of  thy  sons,  and  I will  establish  His  kingdom : He  shall  build  Me  a 
house,  and  I will  establish  His  Throne  for  ever.'1 ' David  understood 
that  God  was  here  confirming  the  oath  He  had  sworn  to  Abraham,  and 
promising  to  him  that  Messias  was  to  be  born  in  his  family.  He  went 
at  once  and  fell  down  before  the  Lord,  and  said ; 


101 


DAVID  S THANKSGIVING  FOR  THE  PROMISED  MESSIAS. 


Who  am  I,  0 Lord  God,  and  what  is 
my  house,  that  Thou  hast  brought  me 
thus  far  ? 

But  yet  this  hath  seemed  little  in  Thy 
sight,  0 Lord  God,  unless  Thou  didst 
also  speak  of  the  house  of  Thy  servant 
for  a long  time,  to  come ; for  this  is  the 
law  of  Adam,  O Lord  God. 

And  what  can  David  say  more  unto 
Thee  ? for  Thou  knowest  Thy  servant,  O 
Lord  God. 

For  Thy  word’s  sake,  and  according 
to  Thy  own  heart,  Thou  hast  done  all 
these  great  things,  so  that  Thou  wouldst 
make  it  known  to  Thy  servant. 

Therefore  Thou  art  magnified,  0 Lord 
God,  because  there  is  none  like  to  Thee, 
neither  is  there  any  God  besides  Thee  in 
all  the  things  that  we  have  heard  with 
our  ears. 

And  what  nation  is  there  upon  earth 
as  Thy  people  Israel,  whom  God  went  to 
redeem  for  a people  to  Himself,  and  to 
make  Him  a name,  and  to  do  for  them 
great  and  terrible  things  upon  the  earth, 
before  the  face  of  Thy  people,  whom 
Thou  redeemedst  to  Thyself  out  of  Egypt, 
from  the  nations  and  their  gods  ? 


For  Thou  hast  confirmed  to  Thyself 
Thy  people  Israel  to  be  an  everlasting 
people ; and  Thou,  0 Lord  God,  art  be- 
come their  God. 

And  now,  O Lord  God,  raise  up  for 
ever  the  word  that  Thou  hast  spoken, 
concerning  Thy  servant  and  concerning 
his  house,  and  do  as  Thou  hast  spoken. 

That  Thy  name  may  be  magnified  for 
ever,  and  that  it  may  be  said,  ‘ The  Lord 
of  hosts  is  God  over  Israel.’  And  the 
house  of  Thy  servant  David  shall  be  es- 
tablished before  the  Lord. 

Because  Thou,  O Lord  of  hosts,  God 
of  Israel,  hast  revealed  to  the  ear  of  Thy 
servant,  saying,  ‘I  will  build  thee  a 
house ;’ therefore  hath  Thy  servant  found 
in  his  heart  to  pray  this  prayer  to  Thee. 

And  now,  O Lord  God,  Thou  art  God, 
and  Thy  words  shall  be  true  ; for  Thou 
hast  spoken  to  Thy  servant  these  good 
things. 

And  now  begin,  and  bless  the  house 
of  Thy  servant,  that  it  may  endure  for 
ever  before  Thee,  because  Thou,  O Lord 
God,,  hast  spoken  it ; and  with  Thy 
blessing  let  the  house  of  Thy  servant  be 
blessed  for  ever. 


§ 54.  The  danger  of  self-deceit : David  falls  into  the  sin  of  adultery  and 
murder , which  is  punished  by  the  rebellion  of  Absalom. 

. Shortly  after  these  glorious  promises  were  made  to  him,  David  fell 
into  the  grievous  sins  of  adultery  and  murder.  He  took  Bethsabee,  the 
wife  of  Urias  the  Hethite,  and  afterwards  he  plotted  the  murder  of  Urias 
her  husband.  Urias  at  the  time  was  with  the  army  at  the  siege  of 
Rabbath- Ammon.  David  sent  for  him  home,  and  then  sent  him  back  to 
the  army  carrying  a letter  to  J oab,  in  which  was  written,  ‘ Set  ye  Urias 
in  the  front  of  the  battle  where  the  fight  is  strongest,  and  leave  ye  him, 
that  he  may  be  wounded  and  die.’  Joab  did  as  he  was  commanded’ 
and  Urias  was  slain.  David  received  the  news  that  Urias  was  dead; 
and  after  the  days  of  mourning  for  her  husband  were  over,  David  sent 
and  took  Bethsabee  to  his  own  house,  and  she  became  his  wife  and  bore 
him  a son.  Nearly  a year  must  have  passed  since  the  commission  of  these 
two  great  sins  before  Nathan  the  prophet  came  to  speak  to  him.  Such  is 
the  power  of  self-deceit,  that  it  does  not  appear  that  David  had  all  this 
least  remorse  or  contrition,  or  so  much  as  the  suspicion  that 
he  had  done  wrong.  At  length  the  Lord  sent  Nathan  to  him;  and  when 
he  was  come  to  him,  he  said  : 

*?en  in  one  cit7> the  I The  rich  man  had  exceeding  many 
one  rich,  and  the  other  poor.  | sheep  and  oxen, 


102 


But  the  poor  man  had  nothing  at  all 
hut  one  little  ewe-lamb,  which  he  had 
bought  and  nourished  up,  and  which  had 
grown  up  in  his  house  together  with  his 
children,  eating  of  his  bread,  and  drink- 
ing of  his  cup,  and  sleeping  in  his  bosom : 
and  it  was  unto  him  as  a daughter. 


And  when  a certain  stranger  was  come 
to  the  rich  man,  he  spared  to  take  of 
his  own  sheep  and  oxen  to  make  a feast 
for  that  stranger  who  was  come  to  him, 
but  took  the  poor  man’s  ewe-lamb,  and 
dressed  it  for  the  man  that  was  come 
to  him. 


David’s  anger  being  exceedingly  kindled  against  that  man,  he  said 
to  Nathan,  ‘ As  the  Lord  liveth,  the  man  that  hath  done  this  is  a child 
of  death.  He  shall  restore  the  ewe  fourfold,  because  he  did  this  thing, 
and  had  no  pity.’  And  Nathan  said  to  David,  ‘ Thou  art  the  man.  Thus 
saith  the  Lord  the  God  of  Israel,  “ I anointed  thee  king  over  Israel,  and  I 
delivered  thee  from  the  hand  of  Saul.  Why  therefore  hast  thou  despised 
the  word  of  the  Lord,  to  do  evil  in  My  sight  1 Thou  hast  killed  Urias 
the  Hethite  with  the  sword,  and  hast  taken  his  wife  to  be  thy  wife,  and 
hast  slain  him  with  the  sword  of  the  children  of  Ammon.  Therefore  the 
sword  shall  never  depart  from  thy  house,  because  thou  hast  despised  Me.”  ’ 

David  humbled  himself  most  deeply  for  his  sin ; and  the  50th  Psalm, 
which  lie  composed  on  this  occasion,  has  been  in  use  in  the  Church  ever 
since,  as  the  language  of  the  deepest  repentance  and  humiliation.  God 
forgave  him  the  guilt  of  his  sin;  but  the  child  which  Bethsabee  bore  him 
died,  as  Nathan  had  foretold,  and  the  sword,  as  we  shall  see  in  the 
course  of  this  history,  never  departed  from  his  house. 

Absalom,  David’s  son,  was  the  instrument  chosen  by  God  for  the 
punishment  of  David’s  sin.  He  made  himself  chariots  and  horsemen, 
and  fifty  men  to  run  before  him.  He  stood  also  in  the  gate  where  the 
people  came  upon  business  to  the  king ; and  when  any  man  came  to  salute 
him,  he  put  forth  his  hand  and  took  him  and  kissed  him,  and  said,  i 0, 
that  they  would  make  me  judge  over  the  land,  that  all  that  have  business 
might  come  to  me,  and  I would  do  them  justice.’  In  this  way  he  enticed 
the  hearts  of  the  people  of  Israel.  When  all  was  ready,  he  withdrew 
to  Hebron,  upon  pretence  of  offering  sacrifice,  and  then  sent  messengers 
to  all  Israel,  saying,  6 Absalom  reigneth  in  Hebron.’  When  word  was 
brought  to  David,  he  saw  at  once  the  whole  extent  of  his  danger,  and 
said,  4 Arise,  let  us  flee,  for  we  shall  not  escape  else  from  the  face  of 
Absalom.’  David  and  all  his  men  left  the  city  and  fled.  As  David 
went  up  the  ascent  of  Mount  Olivet,  barefoot  and  weeping,  a man  of  the 
kindred  of  the  house  of  Saul,  named  Semei,  the  son  of  Gera,  came  out 
and  cursed  as  he  went  on,  and  threw  stones  at  David,  and  at  all  the 
servants  of  king  David,  saying,  ‘ Come  out,  come  out,  thou  man  of  blood 
and  thou  man  of  Belial.  The  Lord  hath  repaid  thee  for  all  the  blood  of 
the  house  of  Saul,  because  thou  hast  usurped  the  kingdom  in  his  stead, 
and  the  Lord  hath  given  the  kingdom  into  the  hand  of  Absalom  thy 
son ; and  behold  thy  evils  press  upon  thee,  because  thou  art  a man  of 
blood.’  Abisai  said  to  David, ‘ Why  should  this  dead  dog  curse  my  lord 
the  king?  I will  go  and  cut  off  his  head.’  But  David  said,  ‘Let  him 
alone,  for  the  Lord  hath  bid  him  curse  David.’ 


103 


David  received  a message  from  his  trusty  friend  Chnsac,  who  had 
remained  in  the  city  to  send  word  to  David  of  all  that  passed,  to  march 
with  all  haste  to  the  other  side  of  the  Jordan ; which  they  all  accom- 
plished in  safety  before  the  morning  light. 

Achitophel,  Absalom’s  adviser,  counselled  to  send  twelve  thousand 
men  the  same  night  to  pursue  David  and  his  men ; saying,  that  they 
would  surprise  them  while  they  were  wearied  and  dispirited.  But  Chusac, 
David’s  friend,  pronounced  this  counsel  to  be  not  good,  and  advised  to 
gather  all  Israel  together,  and  thus  to  surround  David  wherever  he  might 
be  found,  as  the  dew  falleth  upon  the  ground.  Achitophel,  seeing  that 
his  counsel  was  not  followed,  went  home,  and  putting  his  house  in  order, 
hanged  himself.  Armies  were  now  collected  on  both  sides,  and  the 
battle  took  place  in  the  forest  of  Ephraim,  the  people  of  Israel  being 
defeated  by  the  army  of  David  with  a great  slaughter. 

And  it  happened  that  Absalom  flying  from  the  field  of  battle  met  the 
servants  of  David,  riding  on  a mule ; and  as  the  mule  went  under  a thick 
and  large  oak,  his  head  stuck  in  the  oak ; and  while  he  hung  between 
the  heaven  and  the  earth,  the  mule  on  which  he  rode  passed  on.  And 
one  saw  this  and  told  Joab,  saying, 4 1 saw  Absalom  hanging  upon  an  oak.’ 
And  Joab  said  to  the  man  that  told  him, 4 If  thou  sawest  him,  why  didst 
thou  not  stab  him  to  the  ground,  and  I would  have  given  thee  ten  sides 
of  silver  and  a belt  T And  he  said  to  Joab, 4 If  thou  wouldst  have  paid 
down  in  my  hands  a thousand  pieces  of  silver,  I would  not  lay  my  hands 
upon  the  king’s  son ; for  in  our  hearing  the  king  charged  thee,  and  Abisai, 
and  Ethai,  saying,  44  Save  me  the  boy  Absalom.’”  And  Joab  said,  4 1 will 
set  upon  him  in  thy  sight.’  So  he  took  three  lances  in  his  hand,  and 
thrust  them  into  the  heart  of  Absalom.  And  whilst  he  yet  panted  for  life, 
sticking  on  the  oak,  ten  young  men,  armour-bearers  of  Joab,  ran  up  and 
slew  him.  Joab  now  sounded  the  trumpet,  and  kept  back  the  people  from 
pursuing  after  Israel  in  their  flight,  being  willing  to  spare  the  multitude. 

David  suffering  from  the  rebellion  of  his  son  Absalom  is  a figure  of  the 
Church  suffering  from  the  rebellion  of  her  own  children,  who  have  abandoned 
her  faith,  and  have  fallen  away  to  heresies  and  false  doctrines. 

§ 55.  Solomon  is  anointed  king  in  the  room  of  David. 

David  was  now  come  to  a great  age,  and  Joab  made  a party  with 
Adonias,  Absalom’s  brother,  at  its  head,  intending  to  place  him  upon  the 
throne  after  the  death  of  David.  Like  Absalom,  Adonias  began  to  make 
to  himself  chariots  and  horsemen,  and  fifty  men  to  run  before  him.  He 
was  in  the  midst  of  preparing  to  seize  the  throne,  when  Nathan  heard 
of  it.  No  time  was  to  be  lost ; and  Nathan  came  at  once  to  Bethsabee, 
the  mother  of  Solomon,  and  said  to  her,  4 Come,  take  my  counsel,  and 
save  thy  life  and  the  life  of  thy  son  Solomon.  Go,  and  get  thee  in  to 
king  David,  and  say  to  him,  44  Didst  not  thou,  my  lord  0 king,  swear  to 
ine  thy  handmaid,  saying,  4 Solomon  thy  son  shall  reign  after  me,  and 
he  shall  sit  on  my  throne’?  Why  then  doth  Adonias  reign  ?”  And  while 


104 


thou  art  yet  speaking  there  with  the  king,  I will  come  in  after  thee,  and 
will  fill  up  thy  words/  Bethsabee  went,  and  in  due  time  Nathan  fol- 
lowed her ; and  after  they  had  done  speaking  to  the  king,  David  said, 
‘ Call  me  Sadoc  the  priest,  and  Nathan  the  prophet,  and  Banaias  the 
son  of  Joiada.’  And  when  they  were  come  in  before  the  king,  he  said 
to  them,  * Take  with  you  the  servants  of  your  Lord,  and  set  my  son 
Solomon  upon  my  mule,  and  bring  him  to  Gihon.  And  let  Sadoc  the 
priest  and  Nathan  the  prophet  anoint  him  there  king  over  Israel,  and 
you  shall  sound  the  trumpet,  and  shall  say,  “ God  save  king  Solomon.”  ’ 
This  was  done  as  David  commanded.  Solomon  was  placed  upon 
the  king’s  mule,  and  Sadoc  the  priest  took  a horn  of  oil  out  of  the  Taber- 
nacle and  anointed  Solomon ; and  they  sounded  the  trumpet,  and  all  the 
people  cried,  ‘ God  save  king  Solomon.’  And  all  the  multitude  went 


SOLOMON  IS  PROCLAIMED  KING. 


up  after  him : and  the  people  played  with  pipes,  and  rejoiced  with  a 
great  joy,  and  the  earth  rang  with  the  noise  of  their  cry.  Thus  Solomon 
succeeded  to  the  throne  of  his  father  David ; and  Adonias  and  his  party 
were  struck  with  fear,  and  dispersed  to  their  homes. 

Before  his  death,  David  called  his  son  Solomon,  and  exhorted  him 


105 


to  be  firm  and  to  show  himself  a man ; charging  him  to  walk  diligently 
in  the  ways  of  the  Lord  his  God,  as  he  said,  6 That  thou  mayest  under- 
stand all  thou  dost,  and  whithersoever  thou  shalt  turn  thyself.’ 

David  also,  before  his  death,  called  all  the  princes  and  chief  men  of 
his  kingdom  together  and  spoke  to  them,  that  it  had  been  in  his  mind 
to  build  a Temple  to  the  Lord  their  God,  but  that  God  had  said  to  him, 
Thou  shalt  not  build  Me  a house,  for  thou  hast  been  a man  of  war  • but 
thy  son  shall  build  Me  a house  / and  then  he  told  them  of  all  that  he 
had  gathered  together.  ‘ But  as  the  work  is  great-,  ’ said  David,  4 let  every 
man  of  you  offer  what  he  will  unto  the  Lord.’  Great  offerings  were 
made,  and  David  and  all  Israel  rejoiced  with  great  joy. 

And  David  after  this  died  in  a good  old  age,  full  of  days  and  riches 
and  glory,  and  Solomon  his  son  reigned  in  his  stead. 

King  David  is  one  of  the  remarkable  figures  of  Jesus  Christ.  He  spent  his 
youth  in  obscurity  ; he  wandered,  suffering  great  hardships,  over  his  country, 
before  he  came  to  the  kingdom ; he  conquered  the  enemy  of  his  people  in 
single  combat ; and,  as  God’s  anointed,  he  waited  patiently  for  God  to  accom- 
plish in  His  own  way  his  elevation  to  the  kingly  power. 


The  Fifth  Era  of  the  World  (Third  of  the  Jewish  History). 

THE  MISSION  OF  THE  PROPHETS  OF  ISRAEL  AND  JUDA. 

(the  labourers  sent  into  the  vineyard  at  the  ninth  hour.) 

From  b.c.  1010  to  Jesus  Christy  containing : 

I.  The  Keign  of  Solomon  and  the  Building  of  the  Temple. 

II.  The  Kingdom  of  Israel  to  its  Extinction  in  the  Captivity  of  Ninive, 

III.  The  Kingdom  of  Juda  to  the  Seventy  years’  Captivity  in  Babylon. 

IV.  The  Seventy  years’  Captivity  in  Babylon  and  contemporary  Events. 

V.  The  Restoration  under  the  Persian  Empire.  The  Second  Temple. 

VI.  The  general  Apostasy  from  the  Law  of  Moses  under  the  Greek  Empire.  The 
Greek  Persecution,  and  the  Recovery  of  the  Law  by  the  Maccabees. 

VII.  The  final  Subjection  to  the  Roman  State,  under  Herod,  the  nominee  of  the 
Roman  Senate.  The  fulness  of  time  for  the  coming  of  Messias. 

First  Subdivision.— -The  Building  of  the  Temple. 

§ 56.  Introduction  to  the  fifth  era  ( third  of  the  Jewish  history). 

The  era  upon  which  we  are  about  to  enter  brings  our  history  down 
to  the  great  event  which  the  present  Jews  deny  and  blaspheme,  which 
profane  history  does  not  understand,  and  therefore  passes  over  in  silence, 
but  for  which,  nevertheless,  everything  has  been  preparing  the  way.  This 
event  is  the  coming  of  Jesus  Christ,  the  eternal  Son  of  God,  in  human 
flesh,  to  be  the  glory  of  His  own  people,  the  Prophet  of  the  Gentiles,  the 
Bedeemer  of  every  fallen  child  of  Adam,  and  the  beginning  of  a new 
Christian  era  for  the  whole  world.  This  era  contains  the  mission  of  the 
prophets  of  Israel  and  J uda  preparatory  to  the  advent  of  our  Lord  Him- 


106 


self,  who  speaks  of  them  in  His  parable  as  6 the  labourers  called  into 
the  vineyard  at  the  ninth  hour.’  Hoe  and  his  successors  were  the  la- 
bourers of  the  first  hour ; and  when  the  various  families  descended  from 
him  had  formed  themselves  into  nations  over  the  world,  and  had  cor- 
rupted their  knowledge  of  God,  the  third  hour  of  the  vineyard  came,  and 
Abraham,  Isaac,  and  Jacob  were  called  into  it.  When  the  family  of 
Jacob,  with  whom  God  made  His  covenant,  fell  into  slavery  in  Egypt,  and 
came  to  be  in  danger  of  forgetting  their  calling  to  be  God’s  chosen  people 
through  the  grievous  oppression  of  their  masters,  God  called  the  labourers 
of  the  sixth  hour  into  His  vineyard,  Moses  and  the  Levitical  priesthood. 
Moses,  by  a succession  of  miracles,  took  His  people  out  of  the  land  of 
Egypt,  drowning  the  Egyptian  king  and  all  his  army  in  the  Red  Sea. 
Being  their  leader  for  the  forty  years  during  which  they  were  sentenced 
to  wander  in  the  wilderness  of  Arabia,  he  gave  them  during  this  period 
laws  and  ordinances  from  the  mouth  of  God,  and  established  the  priest- 
hood of  Aaron  and  the  sacrifices  of  the  holy  Tabernacle.  And  when 
he  had  brought  them  to  the  borders  of  the  land  promised  to  Abraham, 
he  died,  leaving  them  to  go  and  take  possession  of  the  land,  and  to  live 
there  in  peace  under  the  government  of  the  priests  of  the  Levitical  race, 
and  saying  to  them,  ‘ Take  heed  thou  never  desert  the  Levite  * 

We  have  seen,  in  the  history  of  the  preceding  era,  how  the  people 
grew  tired  of  living  under  the  government  of  their  priests,  and  clamoured 
to  have  a king  like  the  surrounding  people,  as  they  said,  ‘ to  fight  their 
battles,’  but,  as  Samuel  said,  to  be  less  dependent  upon  the  unseen  pro- 
tection of  the  Lord  their  God.  A king  and  a standing  army  of  fighting 
men  was  a kind  of  protection  that  could  be  seen  and  understood ; while 
the  Lord  their  God  was  a kind  of  protection  which  could  not  be  seen. 
They  therefore  insisted  upon  having  the  protection  that  could  be  seen, 
and  upon  becoming  a kingdom. 

With  kings  come  armies,  embassies,  and  alliances  with  other  people 
and  kingdoms ; then  follows  commerce,  with  its  interchange  of  buying 
and  selling ; then  comes  the  ambition  of  subduing  other  people,  forcing 
them  into  relations  of  commerce,  and  exacting  tribute  from  them.  All 
this,  as  we  shall  presently  see,  will  prove  true  of  the  kingdom  of  Israel ; 
but  in  the  mean  time  what  is  to  become  of  the  Divine  law  of  Moses  ? Is 
it  to  be  forgotten  ? Is  it  to  be  put  aside  in  the  king’s  palace,  because  the 
king  and  his  court  are  ambitious  to  be  like  other  kings  ? Is  it  to  be 
neglected  in  the  private  family,  because  the  head  of  the  family  desires 
to  be  like  the  wealthy  merchant  and  trader  of  other  countries  ? 

The  priests  of  the  race  of  Levi,  the  Lord’s  own  tribe,  whose  portion 
was  the  service  of  the  Temple  and  the  altar,  and  who  lived  of  the  sacri- 
fices, they  at  least  will  adhere  to  the  law  of  Moses  and  uphold  it?  Who- 
ever else  may  fall  away,  the  Lord’s  own  anointed  will  be  true  to  Him  ? 
The  sad  and  melancholy  truth,  as  we  shall  learn  from  the  history,  is, 
that  neither  kings,  priests,  nor  people  were  true  to  their  faith  and  their 
God.  False  pretenders  rose  up  as  prophets ; the  priests  clapped  their 


107 


hands  and  encouraged  them ; and  the  people,  sunk  in  vice,  ignorance,  and 

wickedness,  loved  to  have  it  so.  . . , . 

What  then,  was  to  preserve  the  law  of  Moses  m honour  1 that  law 
which  was  to  be  the  schoolmaster  till  Christ  should  come.  It  was  ne- 
cessary to  call  a fresh  set  of  labourers  into  the  vineyard,  to  stay  the  current 
that  was  setting  in  to  general  apostasy.  These  were  the  true  prophets 
of  Israel  and  Juda,  whom  God  sent  as  the  labourers  of  the  ninth  hour 
of  His  vineyard.  Like  their  Divine  Master  when  He  came,  these  true 
prophets  of  God  have  been  a butt  for  the  worst  of  calumnies  and  the 
most  spiteful  accusations.  By  profane  writers  they  are  termed  political 
firebrands,  turbulent  demagogues,  and  ambitious  intriguers.  By  their 
contemporaries  they  were  both  hated,  feared,  and  accused  of  wilful  lalse- 
hood  in  delivering  their  messages  from  God,  and  most  commonly  put  to 
death  ‘ Which  of  the  prophets,’  said  our  Lord  to  the  Jews  of  His  time, 
‘have’ your  fathers  not  stoned V Their  great  crime  in  the  eyes  of  the 
world  ever  will  be,  that  they  have  believed  in  a resurrection  from  the 
dead  and  that  they  have  endured  every  trial,  refusing,  as  St.  Paul  says, 
to  escape,  that  they  might  obtain  a better  resurrection.  ‘Take,  my 
brethren,’ says  St.  James,  ‘for  an  example  of  suffering  evil,  of  labour  and 
patience,  the  prophets  who  spoke  in  the  name  of  the  Lord.  I he  mis- 
sion of  these  true  prophets  of  God  is,  then,  the  subject  of  the  ensuing 
era  of  our  history,  until  at  last  the  King  of  the  prophets  Himselt  will 
be  seen  to  come  to  take  their  place. 


§57.  Solomon’s  prayer  for  wisdom.  His  remarkable  judgment. 
Solomon  is  thought  to  have  been  not  more  than  fourteen  years  _of 
awe  when  he  was  called  to  the  throne  by  the  death  of  his  father  David. 
His  first  acts  show  that  all  his  father’s  energy  and  discernment  had  come 
down  to  the  son.  Joab,  who  had  shed  the  blood  of  war  in  peace  by  the 
murder  of  Abner,  was  ordered  to  be  put  to  death ; the  faction  of  Adonias 
was  suppressed;  and  the  young  Solomon  walked  in  all  the  precepts  of 
David  his  father,  fearing  and  loving  the  Lord  his  God.  As  he  went  to 
Gabaon  to  sacrifice  to  the  Lord,  the  Lord  appeared  to  Solomon  in  a 
dream  by  night,  saying,  ‘ Ask  what  thou  wilt  that  I should  give  thee. 

And  Solomon  said  this  prayer  for  wisdom  : 

— And  Thy  servant  is  in  the  midst  of 
the  people  which  Thou  hast  chosen : an 
immense  people,  which  cannot  he  num- 
bered or  counted  for  multitude. 

Give  therefore  to  Thy  servant  an 


Thou  hast  shown  great  mercy  to  Thy 
servant,  David  my  father,  even  as  he 
walked  before  Thee  in  truth,  and  just- 
ice, and  an  upright  heart  with  Thee ; and 
Thou  hast  kept  Thy  great  mercy  for  him, 
and  hast  given  him  a son  to  sit  on  his 
throne,  as  it  is  this  day. 

And  now,  O Lord  God,  Thou  hast 
made  Thy  servant  king,  instead  of  David 
my  father : and  I am  but  a child,  and 
know  not  how  to  go  out  and  come  in 


understanding  heart  to  judge  Thy  peo- 
pie,  and  to  discern  between  good 
and  evil;  for  who  shall  be  able  to 
judge  this  Thy  people  which  is  so  nu- 
merous ? 


And  the  word  was  pleasing  to  the  Lord,  that  Solomon  had  asked 
such  a tbing.  And  the  Lord  said  to  Solomon  : 


108 


Because  thou  hast  asked  this  thing, 
and  hast  not  asked  for  thyself  long  life, 
or  riches,  or  the  life  of  thine  enemies, 
but  hast  asked  for  thyself  wisdom  to 
discern  judgment, 

Behold,  I have  done  for  thee  accord- 
ing to  thy  words,  and  have  given  thee  a 
wise  and  understanding  heart;  insomuch 
that  there  hath  been  no  one  like  thee 
before  thee,  nor  shall  arise  after  thee. 


Yea ; and  the  things  also  which  thou 
didst  not  ask,  I have  given  thee,  to  wit 
— riches  and  glory,  so  that  no  one  hath 
been  like  thee  among  the  kings  in  all 
days  heretofore. 

And  if  thou  wilt  walk  in  My  ways, 
and  keep  My  precepts  and  My  command- 
ments, as  thy  father  did,  I will  lengthen 
thy  days. 


When  Solomon  returned  from  Gabaon,  he  sat  upon  his  throne  to  give 
judgment,  and  two  women  came  before  him.  One  of  them  said,  4 1 be- 
seech thee,  my  lord,  I and  this  woman  dwelt  in  one  house ; and  I became 
the  mother  of  a child,  with  her  in  the  chamber.  And  the  third  day 
after  that,  a child  was  born  to  her,  and  we  were  together,  and  no  other 
person  with  us  in  the  house,  only  we  two.  And  this  woman’s  child  died 
in  the  night ; for  in  her  sleep  she  overlaid  him.  And  rising  in  the  dead 
time  of  the  night,  she  took  my  child  from  my  side,  while  I thy  hand- 
maid was  asleep,  and  laid  it  in  her  bosom ; and  laid  her  dead  child  in 
my  bosom.  And  when  I rose  in  the  morning  to  give  my  child  suck, 
behold  it  was  dead ; but  considering  him  more  diligently  when  it  was 
clear  day,  I found  that  it  was  not  mine  which  I bore.’  And  the  other 
woman  answered,  ‘ It  is  not  so  as  thou  sayest ; but  thy  child  is  dead, 
and  mine  is  alive.’  On  the  contrary  she  said,  ‘Thou  liestj  for  my  child 
liveth,  and  thy  child  is  dead.’  And  in  this  manner  they  strove  before 
the  king.  Then  said  the  king,  ‘The  one  saith,  “ My  child  is  alive,  and 
thy  child  is  dead and  the  other  answereth,  “ Hay,  but  thy  child  is 
dead,  and  mine  liveth.”  ’ The  king  therefore  said,  ‘Bring  me  a sword.’ 
And  when  they  had  brought  a sword  beforeThe  king,  ‘Divide,’  said  he, 
‘ the  living  child  in  two,  and  give  half  to  the  one,  and  half  to  the  other.’ 
But  the  woman  whose  child  was  alive  said  to  the  king  (for  her  heart 
was  moved  for  her  child),  ‘ I beseech  thee,  my  lord,  give  her  the  child 
alive,  and  do  not  kill  it.’  But  the  other  said,  ‘ Let  it  be  neither  mine 
nor  thine,  but  divide  it.’  The  king  answered  and  said,  ‘ Give  the  living 
child  to  this  woman,  and  let  it  not  be  killed,  for  she  is  the  mother 
thereof.’  And  all  Israel  heard  the  judgment  which  the  king  had  judged, 
and  they  feared  the  king,  seeing  that  the  wisdom  of  God  was  in  him. 


§ 58.  Solomon  proceeds  to  build  the  Temple  of  the  Lord . 

Together  with  the  gift  of  wisdom  yhich  God  gave  to  Solomon,  God 
also  blessed  his  kingdom.  ‘ Juda  and  Israel  dwelt  without  any  fear, 
every  one  under  his  vine  and  under  his  fig-tree,  all  the  days  of  Solomon.’ 
One  of  the  first  duties  of  Solomon’s  peaceful  reign  was  to  proceed  to 
build  the  Temple  which  David  had  had  in  his  heart  to  build,  but  was 
not  suffered,  because  he  was  a man  of  war.  In  the  fourth  year  of  his 
reign,  Solomon  set  himself  to  the  task  before  him,  and  wrote  a letter  to 
Hiram,  king  of  Tyre,  who  had  always  been  his  father’s  friend,  requesting 
him  to  furnish  workmen  who  were  skilled  in  carving  cedar  wood,  and 


109 


to  supply  the  cedar  timber  from  the  mountains  of  Lebanon,  offering  terms 
to  -which  Hiram  assented  in  a very  friendly  manner.  Vast  numbers 
were  employed  upon  the  building  of  the  Temple.  Thirty  thousand  men 
worked,  ten  thousand  by  turns  every  month,  in  hewing  timber  in  the 


THE  SITE  OF  SOLOMON’S  TEMPLE,  AS  NOW  SEEN  FROM  THE  MOUNT  OF  OLIVES. 


Mount  Lebanon,  seventy  thousand  in  carrying  burdens,  and  eighty  thou- 
sand in  stone  quarries  in  the  mountains,  over  all  of  whom  were  set  a 
proportionate  number  of  overseers. 

In  seven  years  the  works  of  the  Temple  were  completed;*  and  all  Israel, 
with  the  princes 
of  the  tribes, 
and  the  heads  of 
the  families  of 
Israel,  were  ga- 
thered together 
to  king  Solomon 
in  Jerusalem, 
that  they  might 
carry  the  Ark  of 
the  Covenant  of 
the  Lord  out  of 
the  city  of  David. 

And  all  Is- 
rael assembled 
themselves  to 

1 • Cl  1 THE  ALTAR  OF  SACRIFICE,  WITH  ITS  THREE  FIRES. 

king  Solomon  on 

the  festival  day  in  the  month  of  Ethanim,  the  same  is  the  seventh 
month.  And  all  the  ancients  of  Israel  came,  and  the  priests  took  up 


* The  following  catalogue  will  give  i 
1.  The  clearing  the  site  and  preparing 
it  to  receive  the  entire  range  of  build- 
ings, constructing  the  walls  round  the 
mountain,  and  fitting  them  with  gates, 
and  roads  leading  through  them  to  the 
various  parts  of  the  mountain. 


i idea  of  the  extent  of  Solomon’s  work : 

2.  The  tower  on  the  north,  afterwards 
called  the  Turris  Antonia. 

3.  The  cloisters  or  covered  walks 
round  the  different  courts  for  shelter  for 
the  people. 

4.  The  Tahernas,  or  row  of  buildings 


110 


the  Ark,  and  carried  the  Ark  of  the  Lord,  and  the  Tabernacle  of  the 
Covenant,  and  all  the  vessels  of  the  Sanctuary  that  were  in  the  Taber- 
nacle; and  the  priests  and  the  Levites  carried  them.  And  king  Solomon, 

and  all  the  multi- 
tude of  Israel  that 
were  assembled 
unto  him,  went 
before  the  Ark, 
and  they  sacri- 
ficed sheep  and 
oxen  that  could 
not  be  counted 
or  numbered. 
And  the  priests 
brought  in  the 
Ark  of  the  Cove- 
nant of  the  Lord 
into  its  place,  into 
the  oracle  of  the 
Temple,  into  the 
holy  of  holies, 
under  the  wings 
of  the  cherubim. 
For  the  cherubim 
spread  forth  their 
wings  over  the 
place  of  the  Ark, 
and  covered  the 
Ark,  and  the 
staves  thereof  a- 

bove.  And  there  was  nothing  else  in  the  Ark  but  the  two  tables  which 
Moses  put  there  at  Horeb  when  the  Lord  gave  the  law  to  the  children 


THE  INNER  CHAMBER  IN  THE  HOLY  OF  HOLIES  IN  THE  TEMPLE. 


where  victims  were  kept  upon  sale  for 
those  who  desired  to  make  offerings. 

5.  The  various  dwellings  for  the 
Priests,  Levites,  porters,  watchmen,  &c. 
who  were  on  duty  in  various  offices  con- 
nected with  the  service  of  the  Temple. 

6.  The  treasuries  and  storehouses, 
where  the  offerings  in  money  were  kept ; 
also  the  lambs  for  the  daily  sacrifices, 
wood  for  the  altar,  incense,  sacred  vest- 
ments, vessels,  oil,  flour,  &c. 

7.  The  courts  of  justice,  for  deciding 
the  various  cases  directed  in  the  law  to 
be  brought  before  the  priests. 

8.  Court  of  the  women,  or  outer  court. 

9.  Court  of  Israel,  where  the  men 


alone,  ordinarily  speaking,  were  allowed 
to  assemble. 

10.  The  portico,  where  the  Levites 
who  sang  at  the  sacrifices  stood. 

11.  The  general  court  of  sacrifice, 
where  stood  the  altar,  the  laver  and  the 
molten  sea,  or  brazen  reservoir,  and  the 
rings  where  the  victims  were  slaugh- 
tered. 

12.  The  House  of  the  Lord,  consisting 
of  (1)  the  Antechamber,  containing  the 
Altar  of  Incense,  the  loaves  of  propo- 
sition, and  the  golden  candlestick ; (2) 
the  Holy  of  Holies,  containing  the  Ark 
of  the  Covenant,  placed  under  the  two 
cherubim  carved  in  olive  wood,  ' 


Ill 


of  Israel,  at  their  coming  out  of  Egypt.  Now  when  the  priests  were 
come  out  of  the  Sanctuary,  and  when  the  Levites  and  the  singing  men, 
clothed  with  fine  linen,  sang,  ‘ Give  glory  to  the  Lord,  for  He  is  good, 
for  His  mercy  endureth  for  ever,,  the  house  of  God  was  filled  with  a 
cloud.  Nor  could  the  priests  stand  and  minister  by  reason  of  the  cloud. 
Eor  the  glory  of  the  Lord  had  filled  the  house  of  God. 

Then  Solomon  said,  ‘ The  Lord  promised  that  He  would  dwell  in  a 
cloud.  But  I have  built  a house  to  His  name,  that  He  might  dwell 
there  for  ever.’  And  the  king  turned  his  face,  and  blessed  all  the  multi- 
tude of  Israel  (for  all  the  multitude  stood  attentive). 

Then  the  king  went  and  stood  before  the  altar  of  the  Lord,  in  pre- 
sence of  all  the  multitude  of  Israel,  and  stretched  forth  his  hands  ; and 
kneeling  down  in  the  presence  of  all  the  multitude  of  Israel,  and  lifting 
lip  his  hands  towards  heaven,  he  said  : 


SOLOMON’S  PRAYER  OF  DEDICATION. 


O Lord  God  of  Israel,  there  is  no  God 
like  Thee  in  heaven  nor  in  earth  ; who 
keepest  covenant  and  mercy  with  Thy 
servants,  that  walk  before  Thee  with  all 
their  hearts ; 

Who  hast  performed  to  Thy  servant 
David,  my  father,  all  that  Thou  hast 
promised  him ; and  hast  accomplished 
in  fact  what  Thou  hast  spoken  with  Thy 
mouth,  as  also  the  present  time  proveth. 

Now,  then,  O Lord  God  of  Israel,  ful- 
fil to  Thy  servant  David,  my  father, 
whatsoever  Thou  hast  promised  him, 
saying, ‘ There  shall  not  fail  thee  a man 
in  My  sight,  to  sit  upon  the  throne  of 
Israel ; yet  so  that  thy  children  take 
heed  to  their  ways,  and  walk  in  My  law, 
as  thou  hast  walked  before  Me.* 

And  now,  Lord  God  of  Israel,  let  Thy 
word  be  established,  which  Thou  hast 
spoken  to  Thy  servant  David. 

If  Thy  people  Israel  be  overcome  by 
their  enemies  (for  they  will  sin  against 
Thee),  and  being  converted  shall  do  pen- 
ance, and  call  upon  Thy  Name,  and  pray 
to  Thee  in  this  place, 

Then  hear  Thou  from  heaven  and  for- 
give the  sin  of  Thy  people  Israel,  and 
bring  them  back  into  the  land  which 
Thou  gavest  to  them  and  their  fathers. 

Then  if  any  of  Thy  people  Israel, 
knowing  his  own  scourge  and  infirmity, 
shall  pray,  and  shall  spread  forth  his 
hands  in  this  house, 


Hear  Thou  from  heaven,  from  Thy 
high  dwelling-place,  and  forgive,  and 
render  to  every,  one  according  to  his 
ways,  Which  Thou  knowest  him  to  have 
in  his  heart  (for  Thou  only  knowest  the 
hearts  of  the  children  of  men)  ; 

That  they  may  fear  Thee  and  walk  in 
Thy  ways  all  the  days  that  they  live  up- 
on the  face  of  the  land  which  Thou  hast 
given  to  our  fathers. 

If  the  stranger  also,  who  is  not  of  Thy 
people  Israel,  come  from  a far  country, 
for  the  sake  of  Thy  great  Name,  and 
Thy  strong  hand,  and  Thy  stretched-out 
arm,  and  adore  in  this  place, 

Hear  Thou  from  heaven,  Thy  firm 
dwelling-place,  and  do  all  that  which 
that  stranger  shall  call  upon  Thee  for  ; 
that  all  the  people  of  the  earth  may 
know  Thy  Name,  and  may  fear  Thee,  as 
Thy  people  Israel,  and  may  know  that 
Thy  Name  is  invoked  upon  this  house. 

For  Thou  art  my  God  : let  Thy  eyes, 
I beseech  Thee,  be  open,  and  let  Thy 
ears  be  attentive  to  the  prayer  that  is 
made  in  this  place. 

Now  therefore  arise,  0 Lord  God,  into 
Thy  resting-pl^ce,  Thou  and  the  ark  of 
Thy  strength  : let  Thy  priests,  O Lord 
God,  put  on  salvation,  and  Thy  saints 
rejoice  in  good  things. 

O Lord  God,  turn  not  away  the  face 
of  Thy  anointed ; remember  the  mercies 
of  David  Thy  servant. 


Solomon,  after  the  dedication  of  the  Temple,  proceeded  to  regulate  the 
whole  constitution  of  the  Priesthood,  the  subordination  of  its  members  to  the 
High-priest,  their  times  of  attendance,  rights,  privileges,  and  property,  &c.  ac- 


112 


cording  to  the  law  of  Moses.  Thus  the  setting  up  the  ecclesiastical  constitu- 
tion upon  a firm  basis,  according  to  the  law  of  Moses,  became  a higher  glory 
of  Solomon’s  peaceful  reign  than  even  the  building  of  the  material  Temple. 
And  in  this  respect  the  reign  of  Solomon  is  a figure  of  the  reign  of  Jesus  Christ. 

§ 59.  The  glory  of  Solomon's  reign.  The  disobedience  which  led  to  his 
fall , and  the  division  of  the  kingdom . His  repentance  and  end 

The  queen  of  Saba,  having  heard  of  the  fame  of  Solomon  in  the  wis- 
dom of  the  Lord,  came  to  try  him  with  hard  questions.  And  entering 
into  Jerusalem  with  a great  train  and  riches,  and  camels  that  carried 
spices,  and  an  immense  quantity  of  gold  and  precious  stones,  she  came 
to  king  Solomon,  and  spoke  to  him  all  that  she  had  in  her  heart.  And 
Solomon  informed  her  of  all  the  things  she  proposed  to  him ; there  was 
not  any  word  the  king  was  ignorant  of,  and  which  he  could  not  answer 
her.  And  when  the  queen  of  Saha  saw  all  the  wisdom  of  Solomon,  and! 
the  house  which  he  had  built,  the  order  of  his  ministers,  and  the  holo- 
causts which  he  offered  in  the  house  of  the  Lord,  she  had  no  longer  any 
spirit  in  her;  and  she  said  to  the  king,  ‘ The  report  is  true  which  I heard 
in  my  own  country  concerning  thy  words  and  concerning  thy  wisdom ; 
and  I did  not  believe  them  that  told  me,  till  I came  myself  and  saw 
with  my  own  eyes,  and  have  found  that  the  half  hath  not  been  told 
me : thy  wisdom  and  thy  works  exceed  the  fame  which  I heard.  Blessed 
are  thy  men,  and  blessed  are  thy  servants,  who  stand  before  thee  always, 
and  hear  thy  wisdom.  Blessed  be  the  Lord  thy  God,  whom  thou  hast 
pleased,  and  who  hath  set  thee  upon  the  throne  of  Israel,  because  the 
Lord  hath  loved  Israel  for  ever,  and  hath  appointed  thee  king,  to  do 
judgment  and  justice.’ 

But  what  could  splendour  and  prosperity,  the  fruit  of  his  wisdom, 
avail  the  king  who  did  not  continue  obedient  to  the  law  of  Moses  1 This 
law  required  (Deut.  xvii.  16)  that  the  future  king  should  not  multiply 
horses  to  himself,  nor  lead  back  the  people  into  Egypt,  being  lifted  up 
with  the  number  of  his  horsemen;  that  he  should  not  have  many  wives, 
who  might  allure  his  mind,  nor  immense  sums  of  silver  and  gold ; but 
that,  after  he  was  raised  to  the  throne  of  his  kingdom,  he  should  copy  out 
to  himself  the  law  of  Moses  in  a volume,  taking  the  copy  from  the  priests 
of  the  Levitical  race.  Solomon’s  love  for  splendour  led  him  to  set  at  naught 
all  these  different  safeguards,  one  after  the  other.  1 He  had  forty  thou- 
sand horses  in  his  stables,  and  twelve  thousand  chariots  and  horsemen ; 
and  the  horses  were  brought  to  him  out  of  Egypt.’  The  weight  of  the 
gold  that  was  brought  to  Solomon  was  six  hundred  and  sixty-six  talents. 
Solomon,  moreover,  had  seven  hundred  wives  as  queens ; and  when  he 
was  old,  his  heart  was  turned  away  by  women  to  follow  after  strange 
gods.  Thus  led  on  step  by  step  in  disobedience,  he  whose  wisdom  it 
was  a blessing  for  others  to  hear  became  a fool  in  his  own  person,  and 
lost  the  way  of  wisdom  for  himself.  He  grew  to  be  what  would  now  be 
called  a ‘ man  of  liberal  views/  attached  to  no  particular  religion ; and 


113 


he  fell  so  low,  that  he  built  a temple  to  Chamos,  the  abominable  idol  of 
Moab,  on  the  Mount  of  Olives,  over  against  the  Temple  of  the  Lord,  and 
went  with  his  wives  to  burn  incense  indifferently  to  Chamos,  Moloch, 
or  Astarthe,  as  it  happened. 

The  Lord  God  of  his  father  David  was  angry  with  him  because  his 
mind  was  turned  away ; and  the  Lord  said  to  him,  ‘ Because  thou  hast 
done  this,  and  hast  not  kept  My  covenant  and  My  precepts,  which  I 
have  commanded  thee,  I will  divide  and  rend  thy  kingdom,  and  will  give 
it  to  thy  servant.  Nevertheless,  in  thy  days  I will  not  do  it,  for  David 
thy  father’s  sake ; but  I will  rend  it  out  of  the  hand  of  thy  son.  Neither 
will  I take  away  the  whole  kingdom ; but  I will  give  one  tribe  to  thy  son, 
for  the  sake  of  David  My  servant  and  Jerusalem,  which  I have  chosen.’ 
The  instrument  chosen  to  bring  about  this  judgment  of  God  was 
Jeroboam  the  son  of  Nabat.  He  was  an  active  talented  young  man,  whom 
Solomon  had  singled  out  to  set  him  over  his  tributes  in  the  district  of 
Mello.  Ahias,  the  Silonite,  a prophet  of  the  Lord,  met  Jeroboam  as  he 
was  going  out  of  Jerusalem.  Taking  his  own  new  outer  garment  or 
cloak,  he  divided  it  into  twelve  pieces,  and  as  they  were  alone  in  the 
field  together,  he  said  to  Jeroboam,  ‘Take  to  thee  ten  pieces;  for  thus  saith 
the  Lord  God  of  Israel,  “ Behold,  I will  rend  the  kingdom  out  of  the 
hand  of  Solomon,  and  will  give  thee  ten  tribes.  But  one  tribe  shall  re- 
main to  him,  for  the  sake  of  My  servant  David  and  Jerusalem,  the  city 
which  I have  chosen  out  of  all  the  tribes  of  Israel.”  ’ 

Solomon,  hearing  of  what  had  come  to  pass,  sought  to  kill  Jeroboam; 
but  he  arose,  and  fled  into  Egypt,  to  Sesac  the  king  of  Egypt,  and  was 
in  Egypt  till  the  death  of  Solomon. 

It  is  not  a matter  of  positive  certainty  that  Solomon  died  repentant; 
but  the  Book  of  Ecclesiastes  is  commonly  thought  to  contain  the  expres- 
sion of  his  repentance.  The  following  passage  seems  to  come  from  a 
mind  contemplating  an  approaching  death  with  a deep  sense  of  sorrow 
for  the  past : 

SOLOMON  SEES  DEATH  APPROACHING. 


Bemember  thy  Creator  in  the  days 
of  thy  youth,  before  the  time  of  afflic- 
tion come,  and  the  years  draw  nigh  of 
which  thou  shalt  say,  ‘ They  please  me 
not 

Before  the  sun,  and  the  light,  and  the 
moon,  and  the  stars  be  darkened,  and 
the  clouds  return  after  the  rain  ; 

Before  the  silver  cord  be  broken,  and 
the  golden  fillet  shrink  back,  and  the 


pitcher  be  crushed  at  the  fountain,  and 
the  wheel  be  broken  upon  the  cistern, 
And  the  dust  return  into  its  earth, 
from  whence  it  was,  and  the  spirit  re- 
turn to  God,  who  gave  it. 

Vanity  of  vanities,  said  Ecclesiastes ; 
all  things  are  vanity. 

Let  us  all  hear  the  end  of  the  matter. 
Fear  God,  and  keep  His  commandments. 
For  this  is  the  whole  of  man. 


If  all  the  vast  amount  of  acquired  knowledge  which  Solomon  possessed  did 
not  preserve  him  from  breaking  the  law  of  Moses,  as  it  affected  himself,  it  is 
not  very  easy  to  see  why  small  smatterings  of  knowledge  will  make  people 
much  better  observers  of  the  public  laws  of  their  own  state.  Only  those  who 
begin  in  early  youth  to  learn  their  duty  to  the  laws  of  God  will  be  good  ob- 
servers, for  conscience’  sake,  of  the  laws  of  man. 


I 


114 


§ 60.  The  schism  of  Israel  into  tivo  Icing doms : the  kingdom  of  Juda, 
, which  retained  the  Temple  and  its  sacrifices ; and  the  kingdom  of  Israel, 

which  set  up  the  worship  of  the  golden  calves  in  Dan  and  Bethel . 

Boboam,  Solomon’s  son,  now  reigned  in  his  stead;  and  Jeroboam, 
hearing  of  Solomon’s  death,  came  back  from  Egypt,  and  assembled  the 
chief  men  of  Israel.  They  sent  a deputation  to  Boboam,  in  Sichem,  say- 
ing, ‘ Thy  father  laid  a grievous  yoke  upon  us ; now,  therefore,  do  thou 
take  off  a little  of  the  grievous  service  of  thy  father,  and  of  his  most 
heavy  yoke  which  he  put  upon  us,  and  we  will  serve  thee.’  And  he 
said  to  then*,  ‘ Come  to  me  again  after  three  days.’  And  when  the  people 
were  gone,  he  took  counsel  with  the  ancients,  who  had  stood  before  his 
father  Solomon  while  he  yet  lived,  saying,  ‘ What  counsel  give  you  to 
me,  that  I may  answer  the  people  V ' And  they  said  to  him,  ‘ If  thou 
please  this  people,  and  soothe  them  with  kind  words,  they  will  be  thy 
servants  for  ever.’  But  he  forsook  the  counsel  of  the  ancients,  and  began 
to  consult  with  the  young  men  that  had  been  brought  up  with  him,  and 
were  in  his  train.  So  when  Jeroboam  and  all  the  people  came  to  Bo- 
boam the  third  day,  the  king  answered  roughly,  and  leaving  the  counsel 
of  the  ancients,  he  spoke  according  to  the  advice  of  the  young  men:  ‘My 
father  laid  upon  you  a heavy  yoke,  which  I will  make  heavier ; my  father 
beat  you  with  scourges,  but  I will  beat  you  with  scorpions.’  And  all 
the  people,  upon  the  king’s  speaking  thus  roughly,  said  unto  him,  ‘ We 
have  no  part  in  David,  nor  inheritance  in  the  son  of  Isai.  Beturn  to 
thy  dwellings,  0 Israel,  and  do  thou,  0 David,  feed  thy  own  house.* 
And  Israel  went  away  to  their  dwellings.  And  king  Boboam  sent  Adu- 
ram,  who  was  over  the  tributes,  to  them ; and  the  children  of  Israel 
stoned  him  so  that  he  died.  King  Boboam  therefore  made  haste  to  get 
up  into  his  chariot,  and  fled  into  Jerusalem.  And  Israel  revolted  from 
the  house  of  David  unto  this  day. 

Second  Subdivision.— The  Kingdom  of  Israel  to  its  Extinction, 

§ 61.  Jeroboam , the  son  of  Nahat,  makes  Israel  to  sin . 

Jeroboam,  after  this,  was  chosen  king  by  the  tribes  of  Israel,  and  he 
established  himself  in  Sichem;  upon  which  Boboam  assembled  an  army 
to  march  against  Israel,  intending  to  subdue  the  leaders  of  the  revolt, 
and  to  recover  his  authority;  but  Semeias,  a prophet  of  God,  came  and 
forbade  the  war,  and  Boboam  returned  to  Jerusalem.  It  was  now  Jero- 
boam’s turn  to  be  tried.  Ahias  the  prophet  had  predicted  to  him  that 
God  would  make  him  the  king  of  Israel,  and  this  had  come  to  pass. 
Another  prophet  of  God  had  appeared  to  protect  him  on  the  throne,  by 
sending  Boboam  and  his  army  home ; what  more  therefore  could  he 
want,  being  not  only  brought  to  the  throne,  but  also  protected  upon  it 
by  the  power  of  God  J eroboam,  however,  was  a shrewd  worldly-wise 
man,  for  which  qualities  Solomon  had  singled  him  out  and  had  advanced 


115 

r++?  m.0f^  jn<1  ~ew<*  worldly-wise  men,  generally  speaking,  care 
little  about  God  or  His  protection.  The  worldly-wise  Jeroboam  began 
to  consider,  ‘How  shall  the  kingdom  return  to  the  house  of  David  if 
this  people  go  up  to  offer  their  sacrifices  in  the  house  of  the  Lord  at 
Jerusalem;  and  the  heart  of  this  people  will  turn  to  their  lordBoboam 
the  king  ol  Juda,  and  they  will  kid  me  and  return  to  him.’  Jeroboam 
therefore  came  to  the  conclusion,  that  the  new  kingdom  of  Israel  must' 
have  an  established  church  of  its  own,  and  that  at  all  risks  the  people 
must  be  stopped  from  going  to  Jerusalem  to  offer  their  sacrifices.  The 
law  of  Moses,  it  is  true,  strictly  forbade  the  people  offering  their  sacri- 
fices  m any  place  except  m the  place  which  God  Himself  had  chosen 
which  was  Jerusalem;  ‘but,’  thought  Jeroboam,  ‘what  is  to  become  of 
me  and  my  throne,  if  they  do  go  1’ 

^Lay-Ti  H- LplanS’  “?re’ t0  this  effect>  made  two  golden  calves, 
“i  ^dT  0 ;he  PeoPle’  ,Go/e  UP  no  more  to  Jerusalem ; behold  thy 
gods,  0 Israel,  who  brought  thee  out  of  the  land  of  Egypt.’  And  he  set 
the  one  in  Bethel  and  the  other  in  Dan.  And  this  tiling  became  an 
occasion  of  sm;  for  the  people  went  to  adore  the  calf  as  far  as  Dan. 
And  he  made  temples  in  the  high  places,  and  priests  of  the  lowest  of  the 

PrPieuTh07ere  n<it  °f  Jhe  sons  of  LevL  To  Prevent  the  people  being 
f 6 v.  °°  a he  also  appointed  feasts,  corresponding 

to  those  Observed  in  the  Temple  at  Jerusalem ; and  to  encourage  them  by 
royal  example,  he  attended  in  person  at  the  altar  in  Bethel,  and  wor- 
shipped the  golden  calf  which  he  had  set  up,  with  all  his  court  and  the 
olncers  of  his  household. 

As  is  nearly  always  the  case  with  all  evil  policy,  that  it  may  be  the 
greater  snare  to  the  sinner,  J eroboam’s  plan  appeared  at  first  to  be  crowned 
with  success.  The  people,  with  a few  exceptions,  forsook  the  Temple  in 
Jerusalem,  and  came  to  offer  their  sacrifices  at  the  altars  which  the  kino- 
had  set  up.  As  Jeroboam,  however,  was  standing  burning  incense  before 
the  altar  m Bethel,  there  came  a prophet  of  the  Lord  into  the  presence 
ol  the  king,  who  cried  out  against  the  altar,  and  said,  ‘ 0 altar,  altar, 
thus  saith  the  Lord : “ Behold,  a child  shall  be  born  to  the  house  of  David 
Josias  by  name;  and  he  shall  slay  upon  thee  the  priests  of  the  hi  oh 
places  who  now  burn  incense  upon  thee,  and  he  shall  burn  men’s  bones 
upon  thee.  And  he  gave  a sign  the  same  day,  saying,  ‘This  shall  be 
the  sign  that  the  Lord  hath  spoken  : “Behold,  the  altar  shall  be  rent,  and 
the  ashes  that  are  upon  it  shall  be  poured  out.’”  And  when  the  kino- 
had  heard  the  word  of  the  man  of  God,  which  he  had  cried  out  against 
the  altar  in  Bethel,  he  stretched  forth  his  hand  from  the  altar,  saying 
Lay  hold  on  him.’  And  the  hand  which  he  stretched  forth  against 
him  withered,  and  he  was  not  able  to  draw  it  back  again  to  him.  The 
altar  was  also  rent,  and  the  ashes  were  poured  out  from  the  altar,  accord- 
ing to  the  sign  which  the  man  of  God  had  given  before. 

wa®  terrified,  and  entreated  the  prophet  to  pray  for  him, 
that  his  hand  might  be  restored ; but  when  this  had  been  done,  the  king 


116 

notwithstanding  did  not  turn  from  the  evil  of  his  ways.  J eroboam  would 
not  take  warning  from  the  prophets  whom  God  sent  to  him,  but  gath- 
ered an  army  to  fight  with  Abia  king  of  Juda,  and  was  defeated.  In 
the  reign  of  his  son  Hadab,  God  executed  the  judgment  on  the  house 
of  Jeroboam  which  he  foretold  by  the  prophet  Ahias,  and  utterly  de- 
stroyed him  because  of  the  sin  wherewith  he  had  made  Israel  to  sin,  and 
for  the  offence  wherewith  he  provoked  the  Lord  God  of  Israel. 

The  sin  of  Jeroboam,  in  respect  of  the  setting  up  a state  religion, , against 
the  altar  and  sacrifices  commanded  by  God,  has  had  many  imitators  in  Chris- 
tian times.  For  example,  Henry  VIII.,  king  of  England,  when  he  separated 
his  kingdom  from  the  See  of  St.  Peter,  set  up  a state  religion,  as  Jeroboam 
did.  Jeroboam  aimed  at  nothing  more  than  separating  his  people  from  th0 
altar  of  God  in  Jerusalem,  and  its  high-priest ; and  Henry  VIII.  sought  only 
to  separate  his  people  from  their  allegiance  to  the  See  of  St.  Peter.  puVn 
the  case  of  both,  their  sin  did  not  stop  there.  Jeroboam’s  sin  ended  in  the 
whole  of  Israel  being  dispersed  in  captivity;  and  Henry  VIII.’s  sm  has  covered 
his  country  with  a hopeless  confusion  of  sects  ; and  this  confusion  at  length 
has  led  to  the  Inspiration  of  the  Sacred  Scriptures  being  openly  denied. 

S 62.  The  reign  of  Achab y and  the  prophet  Elias.  The  miraculous  pot 
of  flour  and  cruse  of  oil . The  widow's  son  raised  to  life. 

The  instrument  chosen  for  executing  the  vengeance  of  God  upon 
Jeroboam  was  Baasa,  who,  conspiring  against  Nadab  the  son  of  Jeroboam, 
slew  him  with  the  whole  house  of  J eroboam,  and  seized  upon  the  throne. 
Baasa,  however,  could  not  bring  himself  to  abolish  the  state  religion 
which  Jeroboam  had  made,  and  when  he  died  and  his  son  succeeded 
him,  Zambri,  an  officer  of  his  household,  formed  a second  conspiracy, 
and  seized  the  throne.  Amri,  a third  conspirator,  murdered  Zambri,  and 
Achab,  with  whose  reign  we  resume  our  history,  was  the  son  of  Amri. 
Achab  married  Jezabel,  the  daughter  of  Ethbaal,  the  king  of  the  Sido- 
nians,  a wicked  woman,  who,  as  we  shall  see,  brought  the  idolatry  of 
Baal  into  Israel,  in  addition  to  the  golden  calves  that  Jeroboam  had  set 
up,  and  which  Achab,  in  like  manner  as  Baasa,  still  continued  to  keep  up 
as  the  state  religion.  In  the  reign  of  Achab,  God  raised  up  Elias  the 
Thesbite  to  be  His  prophet  and  to  withstand  the  spread  of  the  idolatry. 

The  first  punishment  of  God  upon  Israel  came  in  the  form  of  a 
drought,  which  the  prophet  Elias,  like  another  Moses  in  Egypt,  brought 
upon° the  land.  During  the  famine  which  this  drought  occasioned,  Elias 
was  fed  by  ravens  at  the  brook  Carith ; but  the  brook  drying  up  for  want 
of  rain,  the  word  of  the  Lord  came  to  him,  saying,  ‘ Arise,  and  go  to 
Sarephta  of  the  Sidonians,  and  dwell  there ) for  I have  commanded  a 
widow-woman  there  to  feed  thee.’  He  arose,  and  went  to  Sarephta. 
And  when  he  was  come  to  the  gate  of  the  city,  he  saw  the  widow-woman 
gathering  sticks,  and  he  called  her,  and  said  to  her,  i Give  me  a little 
water  in  a vessel,  that  I may  drink.’  And  when  she  was  going  to  fetch 
it,  he  called  after  her,  saying,  ‘ Bring  me  also,  I beseech  thee,  a morsel 
of  bread  in  thy  hand.’  And  she  answered, ‘ As  the  Lord  thy  God  liveth, 
I have  no  bread,  but  only  a handful  of  meal  in  a pot,  and  a little  oil  in 


117 

a cruse ; behold,  I am  gathering  two  sticks,  that  I may  go  in  and  dress 
it  for  me  and  my  son,  that  we  may  eat  it,  and  die.’  And  Elias  said  to 
her,  ‘Fear  not,  go  and  do  as  thou  hast  said ; but  first  make  for  me  of 
the  same  meal 
a little  hearth- 
cake,  and  bring 
it  to  me ; and 
after  that  make 
for  thyself  and 
thy  son.  For 
thus  saith  the 
Lord  the  God  of 
Israel,  “The  pot 
of  meal  shall  not 
waste,  nor  the 
cruse  of  oil  be 
diminished,  until 
the  day  wherein 
the  Lord  will 
give  rain  upon 
the  face  of  the 
earth.”  ’ She 
went  and  did  ac- 
cording to  the 
word  of  Elias ; 
and  he  ate,  and 
she,  and  her 
house.  And  from 
that  day  the  pot 
of  meal  wasted 

not,  and  the  cruse  of  oil  was  not  diminished,  according  to  the  word  of 
the  Lord,  which  He  spoke  in  the  hand  of  Elias. 

The  son  of  the  widow  after  this  fell  sick,  and  died ; and  on  his 
mother  lamenting,  and  saying,  ‘ What  have  I to  do  with  thee,  thou  man 
of  God  h Art  thou  come  to  me  that  my  iniquities  should  be  remembered, 
and  that  thou  shouldst  kill  my  son?’  Elias  betook  himself  to  fervent 
prayer,  and  at  his  prayer  the  soul  of  the  child  returned  to  him,  so  that 
Elias  brought  him  again  to  his  mother. 

The  widow’s  pot  of  meal  and  the  cruse  of  oil  that  did  not  fail  are  figures 
of  the  Divine  gifts  to  the  Church  of  the  Holy  Eucharist  and  of  the  consecrated 
oils,  which  continue  undiminished  for  the  use  of  the  faithful  during  the  widow- 
hood of  the  Church  in  her  sojourn  in  this  world. 

§ 63.  Elias  challenges  the  prophets  of  Baal,  He  escapes  to  Horeh , the 
Mount  of  God . 

After  the  drought  and  famine  had  continued  for  two  years,  the  third 
year  Elias  met  Achab  the  king,  and  bid  him  gather  all  the  people  and 


118 


the  prophets  of  Baal  to  Mount  Carmel,  thare  to  meet  him.  Achab  com- 
plied, and  when  all  were  assembled  there,  Elias  came,  and  said,  4*How 
long  do  you  halt  between  two  sides  ? If  the  Lord  be  God,  follow  Him ; 
but  if  Baal,  then  follow  him.7  And  the  people  did  not  answer  him  a 
word.  And  Elias  said  again  to  the  people,  4 1 only  remain  a prophet  of 
the  Lord ; but  the  prophets  of  Baal  are  four  hundred  and  fifty  men. 
Let  two  bullocks  be  given  us,  and  let  them  choose  one  bullock  for  them- 
selves, and  cut  it  in  pieces  and  lay  it  upon  wood,  but  put  no  fire  under ; 
and  I will  dress  the  other  bullock,  and  lay  it  on  wood,  and  put  no  fire 
under  it.  Call  ye  on  the  names  of  your  gods,  and  I will  call  on  the 
name  of  my  Lord ; and  the  god  that  shall  answer  by  fire,  let  him  be  God.7 
And  all  the,  people  answering  said,  4 A very  good  proposal.7  Then  Elias 
said  to  the  prophets  of  Baal,  4 Choose  you  one  bullock  and  dress  it  first, 
because  you  are  many.;  and  call  on  the  names  of  your  gods,  but  put  no 
fire  under.7  And  they  took  the  bullock  which  he  gave  them,  and  dressed 
it : and  they  called  on  the  name  of  Baal  from  morning  even  till  noon, 
saying, 4 0 Baal,  hear  us  !7  But  there  was  no  voice,  nor  any  that  answered. 
The  time  was  now  come  for  offering  sacrifice,  and  still  there  was  no  voice 
heard,  nor  did  any  one  answer,  nor  regard  them  as  they  prayed.  Elias 
then  said  to  all  the  people, 4 Come  ye  unto  me.7  And  the  people  coming 
near  unto  him,  he  repaired  the  altar  of  the  Lord  that  was  broken  down. 
And  he  took  twelve  stones,  according  to  the  number  of  the  tribes  of  the 
sons  of  J acob,  to  whom  the  word  of  the  Lord  came,  saying,  4 Israel  shall 
be  thy  name.7  And  he  built  with  the  stones  an  altar  to  the  name  of  the 
Lord ; and  he  made  a trench  for  water,  of  the  breadth  of  two  furrows 
round  about  the  altar.  And  he  laid  the  wood  in  order,  and  cut  the  bullock 
in  pieces,  and  laid  it  upon  the  wood.  And  he  said,  4 Eill  four  buckets 
with  water,  and  pour  it  upon  the  burnt-offering  and  upon  the  wood.7 
And  again  he  said,  4 Do  the  same  the  second  time.7  And  when  they  had 
done  it  the  second  time,  he  said,  4 Do  the  same  also  the  third  time.7 
And  they  did  so  the  third  time.  And  the  water  ran  round  about  the 
altar,  and  the  trench  was  filled  with  water.  And  when  it  was  now  time 
to  offer  the  holocaust,  Elias  the  prophet  came  near,  and  said,  4 0 Lord 
God  of  Abraham,  and  Isaac,  and  Israel,  show  this  day  that  Thou  art  the 
God  of  Israel,  and  I Thy  servant,  and  that  according  to  Thy  command- 
ment I have  done  all  these -things.  Hear  me,  0 Lord,  hear  me;  that 
this  people  may  learn  that  Thou  art  the  Lord  God,  and  that  Thou  hast 
turned  their  heart  again.7  Then  the  fire  of  the  Lord  fell,  and  consumed 
the  holocaust,  and  the  wood,  and  the  stones,  and  the  dust,  and  licked 
up  the  water  that  was  in  the  trench.  And  when  all  the  people  saw  this, 
they  fell  on  their  faces,  and  they  said,  4 The  Lord  He  is  God,  the  Lord 
He  is  God.7  Elias  hereupon  took  the  prophets  of  Baal,  and  killed  them 
all  at  the  brook  Cison. 

And  Achab  told  Jezabel  all  that  Elias  had  done,  and  how  he  had 
slain  all  the  prophets  with  the  sword.  And  Jezabel  sent  a messenger  to 
Elias,  saying,  4 Such  and  such  things  may  the  gods  do  to  me,  and  add 


119 


still  more,  if  by  this  hour  to-morrow  I make  not  thy  life  as  the  life  of 
one  of  them.’  Then  Elias  was  afraid,  and  rising  up,  he  went  whither- 
soever he  had  a mind ; and  he  came  to  Bersabee  of  Juda,  and  left  his 
servant  there.  And  he  went  forward  one  day’s  journey  into  the  desert. 
And  when  hewas  there,  he  sat  under  a juniper  tree,  and  requested  for 
his  soul  that  he 
might  die,  and 
said, 4 It  is  enough 
for  me,  Lord; 
take  away  my 
soul ; for  I am 
no  better  than 
my  fathers.’  And 
he  cast  himself 
down,  and  slept 
in  the  shadow  of 
the  juniper  tree; 
and  behold,  an 
angel  of  the  Lord 
touched  him,  and 
said  to  him,  ‘ A- 
rise,  and  eat.’  He 
looked,  and  be- 
hold there  was  at 
his  head  a hearth- 
cake  and  a vessel 
of  water;  and  he 
ate  and  drank, 
and  he  fell  asleep 
again.  And  the 
angel  of  the  Lord 
came  again  the 

second  time,  and  touched  him,  and  said  to  him,  6 Arise,  eat ; for  thou 
hast  yet  a great  way  to  go.’  And  he  arose,  and  ate  and  drank,  and 
walked  in  the  strength  of  that  food  forty  days  and  forty  nights,  unto  the 
mount  of  God,  Horeb. 

At  the  holy  mount  God  appeared  to  Elias,  and  told  him  of  the  judg- 
ments that  were  to  be  executed  upon  the  house  of  Achab,  commanding 
him  to  go  to  Damascus  to  anoint  Hazael  king  of  Syria,  and  to  make 
Eliseus,  the  son  of  Saphat,  prophet  in  his  room. 

The  hearth-cake  of  Elias  is  a figure  of  the  Holy  Eucharist.  ‘ Through  the 
grace  of  the  Holy  Eucharist,’  says  the  Catechism  of  the  Council  of  Trent, 
‘ the  faithful  enjoy  during  life  the  greatest  peace  and  tranquillity  of  conscience ; 
and  lastly,  strengthened  by  its  power,  no  otherwise  than  Elias,  who,  in  the 
strength  of  the  hearth-cake  brought  to  him  by  the  angel,  walked  to  Horeb, 
the  mount  of  God,  they  ascend  to  eternal  glory  and  beatitude.’ 


ELIAS  IN  THE  WILDERNESS  IS  EED  BY  AN  ANGEL. 


120 


§ 64.  Naboth  is  falsely  accused  and  stoned . Elias  rebukes  Achab , anoints 
Eliseus  prophet  in  his  steady  and  is  taken  up  to  heaven . 

Achab  desired  to  enlarge  the  garden  of  his  palace  in  Jezrahel,  and 
applied  to  Naboth,  a citizen  of  Jezrahel,  to  purchase  his  vineyard,  which 
adjoined  the  palace.  Naboth,  who,  it  would  seem,  abhorred  the  king  for 
his  bringing  the  worship  of  Baal  into  Israel,  answered,  ‘ The  Lord  be 
merciful  to  me,  and  let  me  not  give  thee  the  inheritance  of  my  fathers.’ 
Achab  went  home  so  mortified  at  this  refusal,  that  he  would  neither  eat 
nor  drink.  When  Jezabel  the  queen  had  heard  of  it,  she  said  to  Achab, 
‘ Thou  art  of  great  authority  indeed,  and  governest  well  the  kingdom  of 
Israel.  Arise,  and  eat  bread,  and  be  of  good  cheer ; I will  give  thee  the 
vineyard  of  Naboth  the  Jezrahelite.’  So  she  wrote  letters  in  Achab’s 
name,  and  sealed  them  with  his  ring.  And  this  was  the  tenor  of  the 
letters  : ‘ Proclaim  a fast,  and  make  Naboth  sit  among  the  chief  of  the 
people.  And  suborn  two  men,  sons  of  Belial,  against  him,  and  let  them 
bear  false  witness  that  he  hath  blasphemed  God  and  the  king ; and  then 
carry  him  out  and  stone  him,  and  so  let  him  die.’  And  when  the  men 
of  his  city,  the  ancients  and  nobles  that  dwelt  with  him  in  the  city,  had 
done  as  Jezabel  had  commanded  them,  they  sent  to  Jezabel,  saying, 
i Naboth  is  stoned,  and  is  dead.’  And  it  came  to  pass,  when  Jezabel  heard 
that  Naboth  was  stoned  and  dead,  that  she  said  to  Achab,  ‘ Arise,  and  take 
possession  of  the  vineyard  of  Naboth  the  Jezrahelite,  who  would  not  agree 
with  thee,  and  give  it  thee  for  money;  for  Naboth  is  not  alive,  but  dead.’ 
And  the  word  of  the  Lord  came  to  Elias  the  Thesbite,  saying,  £ Arise, 
and  go  down  to  meet  Achab  king  of  Israel,  who  is  in  Samaria  : behold, 
he  is  going  down  to  the  vineyard  of  Naboth,  to  take  possession  of  it. 
And  thou  shalt  speak  to  him,  saying,  “ Thus  saith  the  Lord  : Thou  hast 
slain ; moreover  also  thou  hast  taken  possession.  Thus  saith  the  Lord : 
In  this  place,  wherein  the  dogs  have  licked  the  blood  of  Naboth,  they 
shall  lick  thy  blood  also ; and  the  dogs  shall  eat  Jezabel  in  the  field  of 
Jezrahel.  For  I will  make  thy  house  like  the  house  of  Jeroboam  the  son 
of  Nabat,  and  like  the  house  of  Baasa  the  son  of  Ahias,  for  what  thou 
hast  done  to  provoke  Me  to  anger  and  for  making  Israel  to  sin.”  ’ 

Achab  on  hearing  these  words  went  home  and  humbled  himself,  and 
the  word  of  the  Lord  came  to  Elias,  saying,  ‘ Hast  thou  not  seen  Achab 
humbled  before  Me  ? Because  he  hath  humbled  himself  for  My  sake,  I 
will  not  bring  all  the  evil  in  his  days,  but  in  his  son’s  days  I will  bring 
the  evil  upon  his  house.’* 

Elias  had  been  commanded  to  anoint  Eliseus,  the  son  of  Saphat,  to 

* The  word  of  the  Lord,  by  the  mouth  of  Elias,  came  to  pass  some  three  years 
afterwards.  Achab  was  wounded  with  an  arrow  in  battle,  and  his  blood  flowed 
all  over  his  chariot,  which  after  his  death  was  washed  in  the  pool  of  Samaria ; so 
that  the  dogs  licked  up  his  blood  where  Elias  had  said.  Jezabel  also,  his  queen, 
some  time  after  this  was  cast  out  of  a window,  and  her  dead  body  lay  in  the 
Street,  where  the  dogs  devoured  her,  according  to  the  word  of  God  by  Elias, 


121 


be  prophet  after  him  in  his  room,  and  the  sons  of  the  prophets  who  were 
at  Bethel  said  to  Eliseus,  as  he  was  in  attendance  upon  Elias,  4 Dost 
thou  know  that  this  day  the  Lord  will  take  thy  master  from  thee  V 
When  they  were  gone  over  the  Jordan,  the  waters  of  which  Elias  divided 
by  striking  them  with  his  mantle,  Elias  said  to  Eliseus,  ‘ Ask  what  thou 
wilt  have  me  to 
do  for  thee,  before 
I be  taken  away 
from  thee.7  And 
Eliseus  said,  ‘ I 
beseech  thee  that 
in  me  may  be  a 
double  portion  of 
thy  spirit. ’And  he 
answered,  4 Thou 
hast  asked  a hard 
thing ; neverthe- 
less if  thou  see 
me  when  I am 
taken  from  thee, 
thou  shalt  have 
what  thou  hast 
asked;  but  if  thou 
see  me  not,  thou 
shalt  hot  have  it.’ 

And  as  they  went 
on,  walking  and 
talking  together, 
behold  a fiery 
chariot  and  fiery 
horses  parted 
them  both  asun- 
der ; and  Elias 

went  up  by  a whirlwind  into  heaven.  And  Eliseus  saw  him,  and  cried, 
‘ My  father,  my  father ! the  chariot  of  Israel,  and  the  driver  thereof !’ 
And  he  saw  him  no  more. 


ELIAS  IS  TAKEN  UP  INTO  HEAVEN. 


§ 65.  Eliseus  prophet  in  the  room  of  Elias,  and  Naaman  the  Syrian. 

Eliseus  now  took  up  the  mantle  that  had  fallen  from  Elias,  and  striking 
the  Jordan  with  it,  said, 4 Where  is  now  the  Lord  God  of  Elias  V and  the 
waters  were  divided.  And  the  sons  of  the  prophets,  who  stood  on  the 
opposite  bank,  seeing  it,  said, 4 The  spirit  of  Elias  hath  rested  on  Eliseus 
and  they  came  and  saluted  him.  . Eliseus  soon  after  this  went  up  from 
Jericho  to  Bethel ; and  as  he  was  going  up  by  the  way,  little  boys  came 
out  of  the  city  and  mocked  him,  saying,  4 Go  up,  thou  bald-head  ! go  up, 
thou  bald-head  !’  And  looking  back,  he  saw  them,  and  cursed  them  in 


the  name  of  the  Lord ; and  there  came  forth  two  hears  out  of  the  forest, 
and  tore  of  them  two-and-forty  hoys.  Thus  Eliseus  was  established  as 
prophet  in  the  room  of  Elias,  and  his  name  quickly  became  celebrated 
throughout  Israel  for  the  miracles  which  he  worked. 

Naaman,  general  of  the  army  of  the  king  of  Syria,  was  a great  man 
with  his  master,  and  honourable — for  by  him  the  Lord  gave  deliverance 
to  Syria— and  he  was  a valiant  man  and  rich,  but  a leper,  blow  there 
had  gone  out  robbers  from  Syria,  and  had  led  away  captive  out  of  the 
land  of  Israel  a little  maid,  and  she  waited  upon  Naaman’s  wife.  And 
she  said  to  her  mistress,  ‘ I wish  my  master  had  been  with  the  prophet 
that  is  in  Samaria : he  would  certainly  have  healed  him  of  the  leprosy 
which  he  hath.’  So  bTaaman  came  with  his  horses  and  chariots,  and  stood 
at  the  door  of  the  house  of  Eliseus.  And  Eliseus  sent  a messenger  to  him, 
saying  ‘ Go  and  wash  seven  times  in  the  Jordan,  and  thy  flesh  shall  re- 
cover health,  and  thou  shalt  be  clean.’  Naaman  was  angry,  and  went 
awav  saying,  ‘ I thought  he  would  have  come  out  to  me,  and  standing, 
would  have  invoked  the  name  of  the  Lord  his  God,  and  have  touched 
with  his  hand  the  place  of  the  leprosy,  and  have  healed  me.  Are  not 
Abana  and  Pharphar drivers  of  Damascus,  better  than  all  the  waters  ot 
Israel,  that  I may  wash  in  them,  and  be  made  clean?’  So  as  he  turned 
and  was  going  away  with  indignation,  his  servants  came  to  him,  and  said 
to  him,  ‘ Father,  if  the  prophet  had  hid  thee  do  some  great  thing,  surely 
thou  shouldst  have  done  it : how  much  rather  what  he  now  hath  said  to 
thee,  “ Wash,  and  thou  shalt  he  clean.”  ’ Then  he  went  down,  and 
washed  in  the  Jordan  seven  times,  according  to  the  word  of  the  man  of 
'God  ; and  his  flesh  was  restored,  like  the  flesh  of  a little  child,  and  he 
was  made  clean. 


The  pride  of  Naaman,  refusing  to  wash  in  the  Jordan  at  the  bidding  of  the 
prophet,  is  a figure  of  the  unbelieving  pride  which  refuses  to  receive  the 
Divine  benefits  offered  through  the  Sacraments  of  the  Holy  Church. 


§ 66.  Mission  of  Jonas  the  prophet  to  Ninive. 

God  had  designed  Ninive  and  the  Assyrian  empire  to  he  the  instru- 
ment of  His  wrath  upon  the  kingdom  of  Israel.  The  word  of  the  Lord 
-therefore  came  to  Jonas  the  prophet,  saying,  ‘ Arise,  and  go  to  JNimve 
the  great  city,  and  preach  in  it ; for  the  wickedness  thereof  is  come  up 
before  Me.’  And  Jonas  rose  up  to  flee  to  Tharsis  from  the  face  of  the 
Lord,  and  he  went  down  to  Joppe,  and  found  a ship  going  to  Tharsis  ; 
and  he  paid  the  fare  thereof,  and  went  down  into  it,  to  go  with  them  to 
Tharsis  from  the  face  of  the  Lord.  But  the  Lord  sent  a great  wind  upon 
the  sea ; and  a great  tempest  was  raised  in  the  sea,  so  that  the  ship  was 
in  danger  of  sinking.  All  the  mariners  were  afraid,  and  they  said  every 
one  to  his  fellow,  ‘ Come,  and  let  us  cast  lots,  that  we  may  know  why 
this  evil  is  come  upon  us.’  And  they  cast  lots,  and  the  lot  fell  upon 
Jonas.  And  they  said  to  him,  ‘Tell  us  for  what  cause  this  evil  is  come 
upon  us.’  And  he  said  to  them,  ‘lama  Hebrew,  and  I fear  the  Lord 


the  God  of  heaven,  who  made  both  the  sea  and  the  dry  land.’  And  the 
men  were  greatly  afraid,  and  they  said  to  him, I * * * *  6 What  shall  we  do  to 
thee,  that  the  sea 
may  be  calm  to 
us?  for  the  sea 
flowed  and  swell- 
ed. And  he  said 
to  them,  ' ‘ Take 
me  up,  and  cast 
me  into  the  sea, 
and  the  sea  shall 
be  calm  to  you; 
for  I know  that 
for  my  sake  this 
great  tempest  is 
upon  you/  See- 
ing that  the  storm 
continued,  the 
men  took  council 
together,  and  at 
last  reluctantly 
cast  J onas  into 
the  sea.  Now  the 
Lord  had  prepar- 
ed a great  fish 
to  swallow  J onas, 
and  Jonas  was  in 
the  belly  of  the 

fish  three  days  THE  SIGN  OF  THE  PROPHET  JONAS. 

and  three  nights. 

And  Jonas  prayed  to  the  Lord  out  of  the  belly  of  the  fish,  and  said  : 


PRAYER  OF  JONAS  IN  TIIE  BELLY  OF  THE  FISH. 


I cried  out  of  my  affliction  to  the 
Lord,  and  He  heard  me.  I cried  out  of 
the  belly  of  hell,  and  Thou  hast  heard 
my  voice. 

And  Thou  hast  cast  me  forth  into  the 
deep  in  the  heart  of  the  sea,  and  a flood 
hath  compassed  me ; all  Thy  billows 
and  Thy  waves  have  passed  over  me. 

And  I said,  I am  cast  away  out  of 
the  sight  of  Thy  eyes ; but  yet  I shall 
see  Thy  holy  temple  again. 

The  waters  compassed  me  even  to  the 

soul,  the  deep  hath  closed  me  round 

about,  the  sea  hath  covered  my  head. 


I went  down  to  the  lowest  parts  of 
the  mountains : the  bars  of  the  earth 
have  shut  me  up  for  ever ; and  Thou 
wilt  bring  up  my  life  from  corruption, 
0 Lord  my  God. 

When  my  soul  was  in  distress  within 
me,  I remembered  the  Lord,  that  my 
prayer  may  come  to  Thee,  unto  Thy  holy 
temple. 

They  that  in  vain*  observe  vanities 
forsake  their  own  mercy. 

But  I with  the  voice  of  praise  will  sa- 
crifice to  Thee ; I will  pay  whatsoever  I 
have  vowed  for  my  salvation  to  the  Lord. 


God  spoke,  and  the  fish  vomited  out  Jonas  upon  the  dry  land.  Jonas 


124 


now  no  longer  disobeyed  the  voice  of  God,  but  went  to  Ninive  and 
preached  in  it ; and  the  people  of  hTinive  believed  in  God,  and  they 
proclaimed  a fast,  and  put  on  sackcloth,  from  the  greatest  to  the  least. 

‘ The  men  of  Ninive,’  said  our  Lord,  ‘shall  rise  in  judgment  with  this  gene- 
ration, and  shall  condemn  it,  because  they  did  penance  at  the  preaching  of 
Jonas ; and  behold,  a greater  than  Jonas  is  here.’  Our  Lord  also  speaks  of 
Jonas  as  a figure  of  Himself:  ‘ For,  as  Jonas  was  in  the  whale’s  belly  three 
days  and  three  nights,  so  shall  the  Son  of  Man  be  three  days  and  three  nights 
in  the  heart  of  the  earth’  (Matt.  xii.  40). 

§ 67.  Outline  of  the  history  of  the  kingdom  of  Israel  up  to  its  destruction 
by  the  Assyrian  empire . 

The  reckoning  day  upon  the  house  of  Achab  was  brought  about 
through  the  ministry  of  the  prophet  Eliseus,  who,  at  the  command  of 
God,  sent  one  of  the  sons  of  the  prophets  to  anoint  Jehu,  the  son  of 
Namsi,  to  be  king  over  Israel  in  the  room  of  Joram,  Achab’s  son.  Jehu 
upon  being  anointed  was  proclaimed  king  by  the  captains  of  the  army  ; 
and  surrounding  himself  with  his  armed  men,  he  accomplished  all  the 
vengeance  which  God  had  threatened  on  the  house  of  Achab.  He  also 
destroyed  the  temple  of  Baal  in  Samaria,  and  put  the  priests  of  Baal  to 
death.  But  he  failed  when  it  came  to  doing  away  with  the  state  reli- 
gion of  the  golden  calves  in  Bethel  and  Dan,  and  the  restoring  his 
kingdom  to  unity  of  worship,  and  to  keeping  the  festivals  at  the  Temple 
in  Jerusalem.  However,  for  his  being  faithful  in  some  things,  it  was  pro- 
mised to  him  that  his  children  should  sit  on  the  throne  of  Israel  to  the 
fourth  generation.  Jehu  was  succeeded  by  Joachaz  his  son,  Joram  his 
grandson,  Jeroboam  II.  his  great-grandson,  and  Zacharias  the  fourth  in 
direct  descent  from  him.  Sellum,  a captain  in  the  army,  conspired 
against  Zacharias,  and  slew  him  in  the  town  of  Samaria.  The  following 
month  Manahem,  another  captain,  murdered  Sellum,  and  established 
himself  upon  the  throne.  In  the  reign  of  Manahem,  the  king  of  the 
Assyrian  empire,  whose  capital  city  was  Ninive,  invaded  Israel  with  a 
large  army,  and  Manahem  was  obliged  to  buy  him  off  by  a thousand 
talents  of  silver.  The  Assyrian  army  retired,  carrying  away  several 
Israelite  women  captives.  Phaceia,  his  son,  succeeded  Manahem,  and 
in  two  years’  time  he  was  murdered  by  Phacee,  son  of  Romelia,  a captain 
in  his  army,  who  established  himself  upon  the  throne.  Theglath,  king 
of  the  Assyrians,  invaded  the  kingdoms  of  Israel  and  Juda,  and  Phacee 
was  so  reduced  by  the  Assyrian  victories,  that  Osee,  the  son  of  Ela,  con- 
spired against  him  and  seized  the  throne.  To  establish  himself  upon  the 
throne,  Osee  made  himself  and  his  kingdom  tributary  to  Salman  el 
Assur,  who  succeeded  his  father  Theglath  on  the  throne  of  Assyria;  but 
six  years  afterwards  Osee  entered  into  negotiations  with  the  king  of 
Egypt,  to  be  backed  in  his  rebellion  against  Assyria.  Salman,  hearing 
of  it,  invaded  his  kingdom  before  he  was  prepared,  took  Samaria,  and 
carried  off  all  the  principal  inhabitants  captives,  and  planted  them  in 
Hala  and  Habor,  cities  of  the  Medes  (b.c.  721). 


125 


Thus  the  judgment  of  Cfod  and  His  reckoning  day  with  the  kingdom 
of  Israel  for  their  transgression  of  the  law  of  Moses,  in  separating  them- 
selves from  the  centre  of  unity  in  Jerusalem,  came  to  pass,  as  God  had 
repeatedly  warned  them  by  His  prophets.  Just  before  the  judgment 
fell  upon  Israel,  God  had  sent  them  two  prophets,  Amos  and  Osee,  of 
whose  mission  we  must  proceed  to  give  a brief  account. 

§ 68.  The  mission  of  the  prophets  Amos  and  Osee  in  the  kingdom  of 

Israel . 


Amos  was  called  to  be  a prophet  in  the  midst  of  the  corruption  of 
manners  caused  by  the  schism  \ and  he  began  by  prophesying  against 
the  government  altars  in  Bethel,  saying,  4 Thus  saith  the  Lord,  44  I will 
begin  to  visit  the  transgressions  of  Israel.  I will  visit  these  upon  him 
and  upon  the  altars  of  Bethel.  The  horns  of  the  altars  shall  be  cut  off, 
and  shall  fall  to  the  ground.”  ’ Amasias,  the  priest  of  Bethel,  hereupon 
sent  to  Jeroboam  II.,  king  of  Israel,  saying,  ‘Amos.hath  rebelled  against 
thee  in  the  midst  of  the  land  of  Israel ; the  land  is  not  able  to  bear  all 
his  words/  And  Amasias  said  to  Amos,  4 Thou  seer,  go  flee  away  into 
the  land  of  Juda.  Eat  bread  there  and  prophesy  there  ; but  prophesy 
not  again  any  more  in  Bethel,  because  it  is  the  king’s  sanctuary,  and  the 
house  of  the  kingdom.’  Amos  notwithstanding  continued  to  speak  against 
the  altar  of  Bethel  and  the  vices  of  the  people ; but  was  at  length  com- 
pelled to  take  refuge  in  Juda.  However,  another  prophet  rose  up  in  his 
stead,  Osee,  the  son  of  Beeri. 

Osee  complains  in  the  name  of  the  Lord,  the  God  of  Israel,  of  the 
unfaithfulness  of  the  kingdom  of  Israel,  of  their  building  temples  to 
other  gods,  and  forsaking  the  Lord  who  brought  them  out  of  Egypt. 

The  priests  who  had  taken  the  place  of  the  Levites,  by  buying  their 
offices  from  the  government,  had  abandoned  the  people  to  their  vices  ; 
and  both  priests  and  people  appear,  from  the  prophet’s  account,  not  only 
to  have  made  little  account  of  the  knowledge  of  their  religion,  but  to 
have  even  rejected  it  and  turned  their  backs  upon  it  with  contempt.  His 
warning,  addressed  to  the  priests  of  Israel,  holds  good  for  all  times,  as 
showing  that  God  will  always  visit  on  the  priesthood  the  neglect  of  their 
duty  in  instructing  their  people  in  the  knowledge  of  their  religion. 


OSEE'S  WARNING  TO  THE  PRIESTS  OF  ISRAEL. 


Hear  ye  this,  0 priests,  and  hearken, 
0 ye  house  of  Israel,  and  give  ear,  O 
house  of  the  king  ; for  there  is  a judg- 
ment against  you,  because  you  have 
been  a snare  to  them  whom  you  should 
have  watched  over,  and  a net  spread 
upon  Thabor. 


My  people  have  been  silent,  because 
they  had  no  knowledge.  Because  thou 
hast  rejected  knowledge,  I will  reject 
thee,  that  thou  shalt  not  do  the  office  of 
priesthood  to  Me  ; and  thou  hast  for- 
gotten the  law  of  thy  God,  I also  will 
forget  thy  children. 


The  prophet  next  addresses  himself  to  the  people,  and  reproaches 
them  with  their  sins.  He  warns  them  not  to  trust  either  in  their  own 
invention,  the  calf  of  Bethel,  nor  in  the  help  of  either  Egypt  or  Assyria, 


126 


and  then  predicts  their  long  servitude  and  captivity  in  Assyria.  Osee  is 
also  known  for  many  predictions  of  the  times  of  the  Messias,  and  for  one 
of  the  future  conversion  of  the  Hebrew  people. 

Eut  all  was  in  vain.  4 The  Lord  was  very  angry  with  Israel,’  says  the 
sacred  writer,  4 and  removed  him  from  His  sight,  and  there  remained  only 
the  tribe  of  Juda.’  To  fill  up  the  room  of  the  families  of  Israel  who  were 
carried  away  from  Samaria,  Salman,  the  Assyrian  king,  brought  people 
from  Babylon,  Cutha,  Avah,  Emoth,  and  Sepharvaim,  and  placed  them 
in  the  cities  of  Samaria.  And  when  the  Lord  sent  lions  among  them 
which  killed  them,  Salman,  attributing  this  to  the  new  comers  not  know- 
ing thp  manner  of  the  God  of  the  land,  sent  one  of  the  priests  who  had 
been  carried  away  from  Samaria  to  teach  them.  The  result  of  this  teach- 
ing was  that  the  people  learned  to  mix  up  the  worship  of  the  God  of 
Israel  with  that  of  their  own  idols,  and  they  became  in  consequence  an 
object  of  so  far  greater  abhorrence  to  the  Jews  of  Jerusalem  than  any  other 
of  the  Gentile  people,  that  it  was  forbidden  to  a Jew  to  speak  to  a Sa- 
maritan. In  our  Lord’s  time  His  enemies  said  to  Him  in  the  same  breath, 

4 Thou  art  a Samaritan,  and  hast  a devil.’ 


Third  Subdivision.— The  Kingdom  of  Juda  to  the  Captivity  in  Babylon. 


§ 69.  History  of  the  kingdom  of  Juda  up  to  the  time  of  Isaias  the 

prophet . 

God,  as  we  have  seen,  did  not  wholly  abandon  the  people  of  Israel 
because  of  the  sin  of  J eroboam,  in  separating  them  from  the  worship  of 
His  chosen  altar  in  Jerusalem,  by  substituting  a state  religion  in  the 
calves  of  Bethel  and  Dan.  He  continued  to  send  them  prophets,  to 
whom  they  refused  to  hearken,  up  to  the  hour  when  the  Assyrian  army 
executed  the  final  judgment  upon  Israel,  by  carrying  them  into  cap- 
tivity. We  must  nowr  see  what  came  to  pass  in  the  kingdom  of  Juda. 

Koboam,  the  son  of  Solomon,  had  been  succeeded  by  his  son  Abia, 
who  appears  to  have  inherited  his  great-grandfather  David’s  piety  and 
wisdom.  In  his  reign  the  service  of  the  Temple  flourished  and  the  king- 
dom prospered.  He  was  succeeded  on  the  throne  by  his  son  Asa.  Asa,  in 
the  early  part  of  his  reign,  showed  great  faith  in  the  Lord  God  of  his 
ancestor  David,  and  gained  a signal  victory,  with  a small  force,  against 
a large  invading  army  of  Ethiopians  ; but  in  the  latter  part  of  his  reign 
he  lost  his  faith,  and  despoiled  the  Temple  of  its  riches  to  send  a bribe 
of  gold  to  the  king  of  Damascus,  to  induce  him  to  make  war  on  the 
king  of  Israel,  who  was  threatening  an  attack.  God  was  displeased  at  this, 
and  sent  to  rebuke  the  king  by  the  mouth  of  a prophet  named  Hanani. 


Because  thou  hast  had  confidence  in 
the  king  of  Syria,  and  not  in  the  Lord 
thy  God,  therefore  hath  the  army  of  the 
king  of  Syria  escaped  out  of  thy  hand. 

Were  not  the  Ethiopians  and  the  Lib- 


yans much  more  numerous  in  chariots, 
and  horsemen,  and  an  exceeding  great 
multitude  ; yet  because  thou  trustedst 
in  the  Lord,  He  delivered  them  into  thy 
hand  ? 


127 


For  the  eyes  of  the  Lord  behold  all 
the  earth,  and  give  strength  to  those 
who  with  a perfect  heart  trust  in  Him. 


Wherefore  thou  hast  done  foolishly,  and 
for  this  cause  from  this  time  wars  shall 
arise  against  thee. 


Asa,  soon  after  this,  fell  sick  and  died.  The  kings  who  succeeded 
him  were  Joram  his  son  and  Ochozias  his  grandson.  On  the  death  of 
Ochozias,  who  was  slain  by  J ehu  as  being  a grandson  of  Achab  by  the 
mother’s  side,  Athaliah  the  queen-mother  seized  the  throne.  Her  reign 
however  was  not  long  ; she  was  put  to  death,  and  Joas,  an  infant  son 
of  Ochozias,  was  placed  on  the  throne  at  the  age  of  seven  years.  To- 
wards the  close  of  his  long  reign  the  idolatries  of  the  neighbouring 
people  began  to  creep  into  Jerusalem,  and  more  than  one  prophet  came 
and  cried  out  against  them;  but  in  vain.  At  length  the  Spirit  of  God 
came  upon  Zacharias,  the  son  of  Joiada  the  priest,  and  he  cried  out  in 
the  Temple  against  the  idolatries,  but  was  stoned  to  death  by  the  king  s 
commandment  in  the  court  of  the  house  of  the  Lord.  Amasias,  who 
succeeded  Joas,  introduced  the  idols  of  Edom  into  J erusalem,  and  was 
murdered  by  his  own  servant.  His  son  Ozias  who  succeeded  him  was 
so  puffed  up  by  the  prosperity  of  his  reign,  that  he  determined  to  take 
upon  himself  to  burn  incense  in  the  house  of  the  Lord.  As  he  drew 
near  with  the  censer  in  his  hand,  Azarias  the  high-priest  with  eighty  of 
the  priests  withstood  him,  and  said,  ‘ It  doth  not  belong  to  thee,  Ozias, 
to  burn  incense  before  the  Lord,  but  to  the  priests  that  are  consecrated 
to  this  ministry,  the  sons  of  Aaron.’  Ozias,  being  angry,  threatened  the 
priests ; but  presently  there  rose  a leprosy  in  his  forehead,  and  Ozias 
being  terrified  made  haste  to  escape.  He  remained  a leper  for  the  rest 
of  his  life,  Joatham  his  son  acting  as  regent  and  succeeding  him  on  the 
throne  after  his  death.  Joatham  was  succeeded  by  his  son  Achaz,  in 
whose  reign  the  prophet  Isaias  exercised  his  ministry,  of  which  we  pro- 
ceed to  give  a brief  account. 


§ 70.  The  prophet  Isaias  in  the  reigns  of  Achaz,  Ezechias , and  Manasses. 

The  prophet  Isaias  had  complained  in  the  previous  reign  of  Joatham, 
that  the  land  was  full  of  idols ; but  the  sin  of  the  kingdom  now  became 
worse,  for  Achaz  publicly  gave  idolatry  the  sanction  of  the  royal  ex- 
ample. He  offered  his  son  in  sacrifice  to  Moloch,  the  god  of  the  children 
of  Ammon,  whose  altar  and  image  had  been  set  up  in  the  valley  of 
Len-Hinnom.  God  was  so  displeased  with  Juda  for  these  sins,  that  He 
humbled  them  before  their  brethren  of  Israel,  who  under  Hiacee,  the 
son  of  Komelia,  slew  120,000  men  of  the  army  of  Juda  in  one  day. 
Achaz,  fearing  for  his  kingdom,  sent  messengers  toTheglath  the  king  of 
Assyria,  saying,  6 1 am  thy  servant  and  thy  son ; come  and  save  me  out 
of  the  hands  of  the  kings  of  Syria  and  Israel.’  Isaias  hereupon  de- 
nounced in  the  strongest  terms  this  alliance,  and  told  both  the  king  and 
people,  that  their  own  vices  and  sins  were  their  only  real  enemies,  and 
that  the  Assyrian  empire  was  not  their  dependence,  but  merely  the  rod 
of  the  anger  and  the  staff  of  the  wrath  of  the  God  of  Israel,  whom  they 


128 


had  provoked.  1 Ee  not  afraid  of  Israel  and  Syria/  said  the  prophet. 
* Thus  saith  the  Lord,  “ Syria  hath  taken  counsel  against  thee,  and  the 


CHILDREN  BURNT  IN  THE  FIRE  TO  MOLOCH,  IN  THE  REIGN  OF  ACHAZ. 


son  of  Romelia.  It  shall  not  stand  ; this  shall  not  be.”  1 And  when 
Achaz  refused  either  to  listen  or  to  ask  a sign  of  God,  Isaias  uttered  on 
this  occasion  his  memorable  prophecy  of  the  coming  of  Messias  : 


ISAIAS  PROPHESIES  OF  CHRIST. 


Hear  ye  therefore,  0 house  of  David : 
Is  it  a small  thing  for  you  to  he  griev- 
ous to  men,  that  you  are  grievous  to  my 
God  also  ? 

Therefore  the  Lord  Himself  shall  give 
you  a sign.  Behold,  a virgin  shall 


CONCEIVE,  AND  BEAR  A SON,  AND  HIS 
NAME  SHALL  BE  CALLED  EMMANUEL. 

He  shall  eat  butter  and  honey,  that 
He  may  know  to  refuse  the  evil,  and  to 
choose  the  good. 


During  the  whole  of  the  reign  of  Achaz,  Isaias  continued  to  denounce 
the  alliance  with  Assyria ; but  neither  king  nor  people  would  listen,  for 
God  was  angry  with  Juda  and  Jerusalem,  and  had  commanded  Isaias 
to  go  and  say  of  this  people,  6 Hearing  hear  and  understand  not;  seethe 
vision  and  know  it  not.  Elind  the  heart  of  the  people,  make  their  ears 
heavy,  shut  their  eyes,  lest  they  see  with  their  eyes,  hear  with  their  ears, 
and  understand  with  their  heart,  and  be  converted,  and  I heal  them/ 


129 


Achaz  suffered  for  tis  contempt  of  the  warning  of  Isaias,  and,  in  a 
fit  of  blind  despair,  he  shut  up  the  house  of  the  Lord,  and  began  to 
sacrifice  to  all  the  gods  of  Syria  and  Damascus,  thinking,  as  he  said,  to 
appease  them ; whereas,  says  the  sacred  writer,  ‘ they  were  his  ruin.’  In 
this  state  of  apostasy  he  died,  and  was  succeeded  by  his  son  Ezechias. 

Ezechias  was  a very  different  man  from  his  father.  He  was  a per- 
sonal friend  of  the  prophet  Isaias,  and  had  learned  from  bitter  experience 
the  truth  of  the  prophet’s  warnings  against  the  alliance  with  Assyria ; 
and  he  firmly  believed  that  the  hope  and  strength  of  Juda  was  in  the 
God  of  their  fathers,  who  had  delivered  them  out  of  the  hand  of  Pharao, 
and  not  in  the  Assyrian  empire,  which  the  prophet  bad  taught  him  was 
a mere  rod  of  the  anger  of  their  God  for  their  sins.  His  first  act,  there- 
fore, was  to  bring  about  a reform,  and  for  this  purpose  he  called  the 
priests  of  Israel  together  and  proposed  to  them  .a  complete  reformation 
of  the  service  of  the  Temple,  and  of  the  religious  habits  of  the  people, 
if  perhaps  it  might  please  God,  as  he  said,  to  turn  away  the  wrath  of 
His  indignation  from  us.  The  high-priest  and  all  the  priests  of  the 
Temple  responded  to  this  call,  and  Ezechias  sent  letters  to  the  princes  of 
Israel,  inviting  them  to  join  with  the  people  of  Juda  in  keeping  the 
Pasch ; but  the  people  of  Israel  had  lost  their  faith  to  such  a degree 
that  they  did  little  else  but  laugh.  In  J uda,  however,  the  feast  was  kept 
with  great  solemnity,  and  Ezechias  sought  the  Lord  with  all  his  heart, 
and  prospered  in  his  work.  Seeing  that  the  Lord  was  with  him,  he  put 
his  trust  in  the  God  of  his  fathers,  and  cast  off  the  Assyrian  yoke. 

The  faith  of  Ezechias  was  now  to  be  tried.  Salman  the  conqueror 
of  Samaria  died,  and  his  son  Sennacherib  reigned  in  his  stead.  Senna- 
cherib prepared  to  conquer  Egypt,  and  in  order  to  this  end,  the  king- 
dom of  Juda,  which  stood  in  the  way,  must  first  fall  into  his  hands. 
Sennacherib  therefore  entered  Juda  with  a large  army,  and  for  a moment 
Ezechias’s  faith  failed  him.  He  stripped  the  gold  plates  from  the  gates 
of  the  Temple  in  order  to  offer  Sennacherib  a bribe,  saying,  6 1 have 
offended;  depart  from  me/  Sennacherib,  perceiving  that  Ezechias  showed 
symptoms  of  fear,  increased  his  demands  and  sent  three  captains  to  re- 
quire that  the  city  should  be  given  up.  Eabsaces,  the  chief  of  the  three 
captains,  held  a parley  with  the  messengers  of  king  Ezechias  on  the 
walls  of  the  city,  saying  : 


Hearken  not  to  Ezechias,  who  de- 
ceiveth  you,  saying,  The  Lord  will  de- 
liver us. 

Have  any  of  the  gods  of  the  nations 
delivered  their  land  from  the  hand  of 
the  king  of  Assyria  ? 

Where  is  the  god  of  Emath,  and  of 


Arphad?  where  is  the  god  of  Sepliar- 
vaim,  of  Ana,  and  of  Ava  ? have  they 
delivered  Samaria  out  of  my  hand  ? 

Who  are  they  among  all  the  gods  of 
the  nations  that  have  delivered  their 
country  out  of  my  hand,  that  the  Lord 
may  deliver  Jerusalem  out  of  my  hand? 


When  these  words  were  brought  to  Ezechias,  he  rent  his  garments 
and  covered  himself  with  sackcloth,  and  went  into  the  house  of  his 
Lord : and  he  sent  Eliacim  to  Isaias  the  prophet,  saying,  ‘ This  eat 
day  of  tribulation,  and  of  rebuke,  and  of  blasphemy/  In  the  mean  time 

K 


180 


Rabsaces  returned  to  Sennacherib,  who,  hearing  that  Theraca  king  of 
Ethiopia  was  marching  against  him  with  a large  army,  wrote  a letter  to 
Ezechias  with  his  own  hand,  to  the  same  effect  as  Rabsaces  had  already 
spoken  by  word  of  mouth.  Ezechias  received  the  letter  from  the  mes- 
sengers, and  when  he  had  read  it,  he  went  up  to  the  house  of  the  Lord, 
and  spread  it  before  the  Lord,  and  he  prayed  in  His  sight,  saying : 


0 Lord  God  of  Israel,  who  sitteth  up- 
on the  cherubim,  Thou  alone  art  the  God 
of  all  the  kings  of  the  earth:  Thou  mad- 
est  heaven  and  earth  : 


Incline  Thy  ear,  and  hear  : open,  0 
Lord,  Thy  eyes,  and  see  : and  hear  all 
the  words  of  Sennacherib,  who  hath 
sent  unto  us  to  upbraid  the  living  God. 


Isaias,  the  son  of  Amos,  now  sent  to  Ezechias,  saying,  c I have  heard 
the  prayer  thou  hast  made  to  Me  concerning  Sennacherib  king  of  the 
Assyrians.  This  is  the  word  that  the  Lord  hath  spoken  of  him : 


The  virgin  the  daughter  of  Sion  hath 
despised  thee,  and  laughed  thee  to  scorn; 
the  daughter  of  Jerusalem  hath  wagged 
her  head  behind  thy  back. 

Whom  hast  thou  reproached,  and 
whom  hast  thou  blasphemed?  against 
whom  hast  thou  exalted  thy  voice,  and 
lifted  up  thy  eyes  on  high  ? Against  the 
Holy  One  of  Israel. 

By  the  hand  of  thy  servants  thou 
hast  reproached  the  Lord,  and  hast 
said,  With  the  multitude  of  my  chariots 
I have  gone  up  to  the  height  of  the 
mountains,  to  the  top  of  Libanus,  and 
have  cut  down  its  tall  cedars,  and  its 
choice  fir-trees.  And  I have  entered  in- 
to the  furthest  parts  thereof,  and  the 
forest  of  its  Carmel. 

I have  cut  down,  and  I have  drunk 


strange  waters,  and  have  dried  up  with 
the  soles  of  my  feet  all  the  shut-up  wa- 
ters. 

Thou  hast  been  mad  against  me,  and 
thy  pride  hath  come  up  to  my  ears : there- 
fore I will  put  a ring  in  thy  nose  and  a 
bit  between  thy  lips,  and  I will  turn  thee 
back  by  the  way  by  which  thou  earnest. 

Wherefore  thus  saith  the  Lord  con- 
cerning the  king  of  the  Assyrians,  He 
shall  not  come  into  this  city,  nor  shoot 
an  arrow  into  it,  nor  come  before  it  with 
shield,  nor  cast  a trench  about  it. 

By  the  way  that  he  came,  by  the  same 
he  shall  return ; and  into  this  city  he 
shall  not  come,  saith  the  Lord. 

And  I will  protect  this  city,  and  will 
save  it  for  my  own  sake,  and  for  David 
my  servant’s  sake. 


That  same  night  an  angel  of  the  Lord  came  and  slew  in  the  camp  of 
the  Assyrians  a hundred  and  eighty-five  thousand.  And  when  the  king 
arose  early  in  the  morning,  he  saw  all  the  bodies  of  the  dead.  And 
Sennacherib  king  of  the  Assyrians  departing  went  away,  and  he  re- 
turned and  abode  in  Ninive. 

Ezechias  had  a long  and  prosperous  reign,  and  was  succeeded  by  his 
son  Manasses.  This  prince  reigned  five  and  fifty  years,  during  which 
he  undid  all  the  reforms  of  Ezechias,  and  built  altars  to  Baalim  and  all 
the  host  of  heaven  in  the  very  court  of  the  house  of  the  Lord.  This 
apostasy  of  the  king  and  people  Isaias  boldly  resisted,  telling  them  that 
God  would  send  them  for  punishment  into  captivity  beyond  the  river  to 
Babylon,  where  they  would  remain  for  seventy  years,  and  that  only  a 
small  remnant  should  return,  as  the  gleaning  of  grapes  when  the  vintage 
is  over.  Thus  saith  the  Lord  God  of  Israel ; 


Behold,  I will  bring  evils  on  Jerusa- 
lem and  Juda,  that  whosoever  shall  hear 
of  them,  both  his  ears  shall  tingle. 


I will  stretch  over  Jerusalem  the  line 
of  Samaria,  and  the  weight  of  the  house 
of  Achab  (4  Kings  xxi,  12) ; 


131 


I will  make  a circle  round  about  thee, 
and  will  cast  up  a rampart  against  thee, 
and  raise  up  bulwarks  to  besiege  thee. 

Thou  shalt  be  brought  down,  thou  shalt 
speak  out  of  the  earth  (Isaias  xxix.  3). 

The  city  of  thy  sanctuary  is  become  a 


desert ; Sion  is  laid  waste,  Jerusalem  is 
desolate. 

The  house  of  our  holiness  and  of  our 
glory,  where  our  fathers  praised  Thee,  is 
burnt  with  fire,  and  all  our  lovely  things 
are  turned  into  ruins. 


Manasses,  according  to  Jewish  tradition  (Heb.  xi.  37),  was  so  pro- 
voked with  this  opposition  of  the  prophet  Isaias,  that  he  caused  him  to 
be  condemned  to  be  sawn  in  two ; a sentence  which  was  carried  into 
execution.  And  among  the  innocent  blood  shed  in  this  wicked  reign, 
Isaias  the  prophet  died  in  this  cruel  way. 

Isaiah,  like  all  the  other  prophets,  had  a twofold  mission  in  the  midst 
of  his  people.  (1.)  To  rebuke  the  king  and  people  for  their  sins  and 
crimes,  and  to  warn  them  what  would  come  of  their  faithless  and  un- 
believing policy,  in  throwing  themselves  into  the  arms  of  the  govern- 
ments, first  of  Assyria,  and  then  of  Egypt,  in  the  place  of  trusting 
themselves  to  the  protection  of  the  Lord  God  of  their  fathers.  (2.)  To 
foretell  the  coming  of  Messias,  and  to  describe  the  marks  of  His  person 
and  of  His  kingdom.  The  prophet  here  Was  brought  into  collision  with 
all  the  worst  prejudices  of  his  people,  or,  as  he  himself  says,  4 with  the 
iron  sinew  of  their  neck  and  their  forehead  of  brass.’  The  Jews  ex- 
pected Messias  when  He  came  to  be  the  same  as  their  Temple,  exclusively 
for  themselves ; whereas  Isaias  said  of  Him,  that  God  had  given  Him 4 for 
a leader  and  a master  to  the  Gentiles,’  and  that  in  His  times  their  Temple, 
where  no  stranger  of  the  Gentiles  might  enter  beyond  the  first  court, 
should  become  common  to  all  nations  : 4 In  the  last  days  the  mountain 
of  the  Lord’s  house  shall  be  prepared  on  the  tops  of  the  mountains,  and 
all  nations  shall  flow  unto  it.  And  many  people  shall  go  up,  and  shall 
say,  Come,  and  let  us  go  up  to  the  mountain  of  the  Lord,  and  to  the 
house  of  the  God  of  Jacob,  and  He  will  teach  us  His  ways,  and  we  will 
walk  in  His  paths’  (Isaias  ii.  2).  They  expected  Him  to  come  as  a king, 
greater  than  either  David  or  Solomon,  and  Isaias  spoke  of  Him  thus  : 


THE  PROPHECY  OF  THE  DEATH  AND  PASSION  OF  MESSIAS. 


Who  hath  believed  our  report?  and 
to  whom  is  the  arm  of  the  Lord  re- 
vealed ? 

And  He  shall  grow  up  as  a tender 
plant  before  Him,  and  as  a root  out  of 
a thirsty  ground  ; there  is  no  beauty  in 
Him,  nor  comeliness ; and  we  have  seen 
Him,  and  there  was  no  sightliness,  that 
we  should  be  desirous  of  Him. 

Despised  and  the  most  abject  of  men, 
a man  of  sorrows  and  acquainted  with 
infirmity,  and  His  look  was  as  it  were 
hidden  and  despised;  whereupon  we  es- 
teemed Him  not.  Surely  He  hath  borne 
our  infirmities  and  carried  our  sorrows ; 
and  we  have  thought  Him  as  it  were  a 


leper,  and  as  one  struck  by  God  and  af- 
flicted. 

But  He  was  wounded  for  our  iniqui- 
ties, He  was  bruised  for  our  sins ; the 
chastisement  of  our  peace  was  upon 
Him,  and  by  His  bruises  we  are  healed. 

All  we  like  sheep  have  gone  astray  ; 
every  one  hath  turned  aside  into  his 
own  way ; and  the  Lord  hath  laid  on 
Him  the  iniquity  of  us  all. 

He  was  offered  because  it  was  His 
own  will,  and  He  opened  not  His  mouth ; 
He  shall  be  led  as  a sheep  to  the  slaugh- 
ter, and  shall  be  dumb  as  a lamb  before 
his  shearer;  and  He  shall  not  open  His 
mouth. 


132 


Can  it  be  a matter  of  wonder,  if  a people  so  hardened  in  unbelief,  sin, 
and  apostasy  should  have  conspired  to  saw  asunder  the  messenger  of 
God,  who  thus  openly  crossed  their  prejudices?  4 Take,  my  brethren,’ 
writes  St.  James, 4 for  an  example  of  suffering  evil,  of  labour,  and  of  pati- 
ence, the  prophets,  who  spoke  in  the  name  of  the  Lord.’ 

§ 71.  The  history  of  Tobias,  or  the  captivity  of  Israel  in  Assyria. 

The  Assyrian  empire,  whose  chief  city  Mnive  had  repented  at  the 
preaching  of  Jonas,  while  the  Israelite  king  and  his  people  had  turned 
a deaf  ear  to  the  prophets  Amos  and  Osee,  had  prevailed  against  Israel ; 
and  among  the  Hebrew  captives  whom  Salman  el  Assur  removed  to  Mn- 
ive  was  Tobias  of  the  city  and  tribe  of  hTepthali.  While  he  was  a young 
man  and  in  the  land  of  Israel,  he  had  always  refused  to  join  with  those 
.who  went  up  to  the  golden  calves  at  Bethel,  and  had  gone  regularly  to 
.offer  his  tithes  and  first-fruits  in  the  Temple  in  Jerusalem.  He  mar- 
ried a wife  of  his  own  tribe,  one  Anna,  and  they  had  one  son,  whom  he 
called. by  his  own  name  Tobias.  Tobias  prospered  in  his  captivity,  and 
was  permitted  to  go  from  city  to  city  by  Salman  el  Assur,  who  was  fa- 
vourable to  him.  In  one  of  these  journeys  he  found  one  of  his  country- 
men, Gabelus,  in  Bages,  a city  of  the  Medes,  in  great  want ; and  he  ad- 
vanced him  ten  talents  of  silver,  taking  only  a note  of  hand  in  receipt 
for  it.  However,  when  Sennacherib,  Salman’s  son,  came  to  the  throne, 
and  after  the  signal  destruction  of  the  Assyrian  army  before  J erusalem, 
the  captive  Israelites  were  so  hated  by  the  Assyrian  soldiers,  that  many 
of  them  were  continually  stabbed  in  fhe  open  street.  On  these  occasions 
Tobias  would  go  out  and  bring  the  dead  bodies  to  his  own  house  to  bury 
them  at  night-time.  On  one  of  these  occasions  he  lost  his  eyesight  by 
falling  asleep  close  to  the  walls  of  his  own  house  under  a swallow’s  nest, 
the  droppings  from  which  falling  on  his  eyes  blinded  him. 

Soon  after  this  Tobias  fell  into  great  poverty,  and  his  friends  and 
kinsmen  began  to  mock  him,  saying, 4 Where  is  thy  hope,  for  which  thou 
gavest  alms,  and  buriedst  the  dead  V Tobias  quietly  replied,  4 Speak  not 
so ; for  we  are  the  children  of  the  saints,  and  look  for  that  life  which  God 
will  give  to  those  who  never  change  their  faith  from  Him.’  His  wife 
also  turned  against  him,  and  said,  4 It  is  evident  thy  hope  is  turned  to 
nothing,  and  thy  alms  now  appear.’  And  with  these  and  other  like  words 
she  upbraided  him 

Tobias  in  his  poverty  remembered  the  sum  of  money  which  he  had 
lent  to  Gabelus,  and  consulting  with  hi^  wife,  it  was  resolved  between 
them  that  their  son  Tobias  the  younger  should  undertake  a journey  to 
Bages  into  the  country  of  the  Medes  to  recover  it,  if  a trustworthy  com- 
panion could  be  found.  The  young  Tobias  went  out  to  find  a companion, 
and  returned  accompanied  by  the  Archangel  St.  Baphael,  who  appeared 
to  be  a young  man,  one  Azarias  by  name,  whose  family  was  known  to 
his  father.  The  journey  had  a perfectly  prosperous  issue.  Tobias  the 
son  was  hospitably  entertained  on  the  way  in  the  house  of  Baguel, 


133 


his  father’s  kinsman,  whose  daughter  Sara  he  happily  married.  While 
they  were  keeping  the  wedding  festivities,  Tobias’s  companion  went 
to  Eages  and  re- 
covered the  mo- 
ney from  Gabelus. 

On  their  return 
home  the  son 
rubbed  the  eyes 
of  his  father  with 
the  gall  of  a fish, 
and  restored  his 
sight. 

And  in  the 
midst  of  their  joy, 
when  Tobias  the 
son  asked  his  fa- 
ther wrhat  reward 
should  be  given 
to  his  companion, 
the  seeming  Aza- 
rias  stood  for- 
ward, and  said, 

‘I  am  the  angel 
Eaphael,  one  of 
the  seven  who 
stand  before  the 
Lord.’  Seized 
with  fear  they 

all  fell  upon  their  azarias  is  discovered  to  be  an  angel  of  god. 

faces  on  the  ground,  and  the  angel  said  to  them : 


Peace  be  to  you  ; fear  not. 

For  when  I was  with  you,  I was  there 
by  the  will  of  God  ; bless  ye  Him,  and 
sing  praises  to  Him. 

I seemed  indeed  to  eat  and  to  drink 


with  you  ; but  I use  an  invisible  meat 
and  drink,  which  cannot  be  seen  by  men. 

It  is  time  therefore  that  I return  to 
Him  that  sent  me  ; but  bless  ye  God, 
and  publish  all  His  wonderful  works. 


Tobias  and  the  whole  family  fell  down  with  fright  and  remained 
prostrate  for  three  hours;  afterwards  the  spirit  of  prophecy  fell  upon  the 
aged  Tobias,  and  he  rose  up  and  foretold  the  glory  of  J erusalem. 


The  above  history  is  one  of  the  events  St.  Paul  refers  to  when  he  says  (Heb. 
xiii.  2),  ‘ Forget  not  hospitality,  for  some  have  received  angels  unawares.’ 


§ 72.  The  history  of  Judith,  and  the  miraculous  deliverance  ofjuda. 

In  the  reign  of  Manasses  king  of  Juda,  the  Assyrian  monarch  Saos- 
duchinus  (called  Nabuchodonosor)  sent  his  general  Holofernes  with  a 
large  army,  to  subdue  the  people  and  cities  of  Syria.  The  approach  of 
this  army  struck  such  terror  and  dismay  into  the  hearts  of  the  Syrians, 


134 


that  they  went  out  on  all  sides  to  meet  him  with  garlands,  lights, 
and  dances,  timbrels  and  flutes,  if  possible,  to  appease  his  fierceness. 
Eliachim,  the  high-priest  of  Jerusalem,  seeing  the  danger  that  threat- 
ened Juda,  in  common  with  the  other  people,  went  round  the  cities  of 
Juda,  exhorting  the  Jews  to  humble  themselves  in  sackcloth  and  ashes, 
and  pray  to  the  Lord  their  God  for  deliverance,  while  the  men  of  war 
prepared  to  defend  their  country.  Holofernes,  hearing  that  the  children 
of  Israel  were  thus  preparing  to  resist  him,  full  of  amazement  and  in- 
dignation, called  together  the  princes  of  Moab  and  Ammon,  who  had 
made  their  submission,  and  asked  them,  ‘ What  is  this  people  that 
besetteth  tfhe  mountains,  that  they  alone  have  despised  us,  and  not 
come  out  to  meet  us  V Achior,  a prince  of  the  children  of  Ammon,  said 
that  they  relied  on  the  Lord  God  of  their  fathers,  who  would  defend 
them.  Holofernes  had  a mind  to  have  killed  Achior  for  this  answer, 
but  was  satisfied  to  send  him  to  Bethulia,  telling  him  that  on  their 
taking  the  city  he  would  put  him  to  death.  . v 

The  Assyrian  army  now  came  up  before  Bethulia,  and  the  distress 
of  the  city  soon  became  so  great,  that  the  people  came  to  Ozias,  their 
chief,  and  extorted  from  him  the  promise,  that  if  deliverance  did  not 
come  in  five  days,  he  would  open  the  gates  of  the  city  to  the  Assyrians. 

Judith,  a widow  of  the  city,  heard  of  this,  and  sent  to  Ozias  and  his 
counsellors,  saying,  ‘Who  are  you  that  you  tempt  the  Lord?  This  is 
not  a word  that  may  draw  down  mercy,  but  rather  indignation.  You 
have  set  a time  for  the  mercy  of  the  Lord,  and  you  have  appointed  Him 
a day  according  to  your  pleasure ; let  us  rather  humbly  wait  for  His 
consolation.’  These  and  other  words  spoke  Judith  to  Ozias  and  the 
ancients,  and  they  answered,  ‘ All  the  words  thou  hast  spoken  are  tri!e, 
and  there  is  nothing  to  be  reprehended  in  thy  words  : now  therefore 
pray  for  us,  for  thou  art  a holy  woman,  and  one  fearing  God.’  Judith 
then  said  briefly,  that  she  and  her  maid  would  go  to  the  Assyrian  camp ; 
but  that  they  were  not  to  search  to  know  her  purpose,  and  that  nothing 
should  be  done  but  to  pray  to  God  for  her.  Ozias  answered,  6 Go  in 
peace,  and  the  Lord  be  with  thee  to  take  revenge  of  our  enemies.’ 

J udith  returned  home,  and  going  into  her  oratory,  she  put  on  hair- 
cloth and  covered  her  head  with  ashes,  and  she  prayed  before  God, 
reminding  Him  how  He  had  humbled  the  Egyptians  who  trusted  in  their 
chariots  and  horses ; and  she  besought  Him  to  humble  the  Assyrian 
army,  ‘ that  all  nations  may  acknowledge  that  Thou  art  God,  and  none 
other  besides  Thee.’ 

Having  finished  her  prayer,  she  attired  herself  and  went  by  night, 
with  her  maid  carrying  a basket  of  provisions,  down  the  hill  to  the  As- 
syrian camp.  Early  in  the  morning  they  met  the  watch  of  the  Assyrians, 
who  stopped  them,  and  asked  them  who  they  were.  J udith  answered 
that  she  was  a daughter  of  the  Hebrews,  and  that  she  had  fled  from  the 
city,  knowing  that  it  must  fall ; and  that,  wishing  to  save  her  own  life, 
she  was  come  into  their  camp,  and  moreover  that  she  had  secret  intellb 


135 


gence  to  give  to  Holofernes,  how  the  city  might  he  taken.  Holofernes 
fell  into  the  snare,  on  Judith  being  brought  before  him,  and  he  said, 
‘ There  is  not  such  another  woman  upon  earth  in  look  and  beauty  and  in 
sense  of  words.’ 

Judith  had  asked  liberty  to  go  out  with  her  maid  at  an  early  hour 
before  day  to  prayer,  and  on  the  fourth  day  Holofernes  made  a great 
feast,  at  which  he  sent  to  invite  Judith  to  be  present.  At  this  banquet 
Holofernes  made  so  merry,  that  he  drank  more  wine  than  he  had  ever 
drunk  before  in  his  life,  and  at  length  he  lay  drunk  and  motionless  on 
the  bed.  Judith  was  now  alone  with  him  in  the  chamber,  all  the  guests 
having  retired.  She  told  her  maid  to  stand  before  the  chamber  and 
watch,  and  then,  praying  with  tears,  her  lips  moving  in  silence,  she  said, 


PRAYER  OF  JUDITH. 


Strengthen  me,  0 Lord  God  of  Israel, 
and  in  this  hour  look  on  the  work  of 
my  hands,  that  as  Thou  hast  promised, 
Thou  mayest  raise  up  Jerusalem  Thy 


city,  that  I may  bring  to  pass  that  which 
I have  purposed,  having  a belief  that  it 
might  be  done  by  Thee. 


Having  said  this,  she  reached  down  his  sword  from  the  pillar  where  it 
hung,  and  taking  him  by  the  hair,  she  struck  twice  and  cut  off  his  head. 
In  the  morning 
Judith  stood  be- 
fore the  walls  of 
Bethulia,  and 
cried,  ‘ Open  the 
gates,  for  God  is 
with  us  P The  el- 
ders of  the  city, 
seeing  the  head 
of  their  enemy 
Holofernes,  gave 
glory  to  God  for 
their  deliverance. 

And  Achior  also, 
seeing  the  head, 
was  seized  with  a 
great  fear,  and 
his  soul  swooned 
away. 

Judith  now 
commanded  the 
head  to  be  hung 
on  the  walls,  and 
when  the  Assy- 
rian army  found 
their  general  lying 

dead  in  his  tent  jupjxh  shows  the  heap  of  holofernes  to  her  people. 


136 


without  his  head,  they  were  seized  with  such  fright,  that,  the  children 
of  Israel  rushing  upon  them,  immense  numbers  were  slain,  and  the  Lord 
wrought  a great  deliverance  of  His  people  by  the  hand  of  a woman. 

Judith  is  a remarkable  figure  of  the  Blessed  Mother  of  God.  She  offered 
herself  to  accomplish  the  deliverance  of  her  people ; and  as  it  was  said  of  the 
Blessed  Virgin,  ‘Thou  shalt  crush  the  serpent’s  head,’  so  Judith  cut  off  the  head 
of  the  enemy  of  her  people. 

§ 73.  Jeremias  the  prophet.  His  trials  in  public  life , and  his 
prophecies  of  the  Messias. 

The  judgments  which  God  had  foretold  by  the  prophets  Amos  and 
Osee  upon  the  kingdom  of  Israel,  for  the  sins  of  its  king  and  people  in 
separating  themselves  from  the  altar  and  Temple  in  J erusalem,  had  all 
now  come  to  pass ; and  a similar  judgment  was  hanging  over  the  king- 
dom of  Juda  for  the  idolatries  which  the  kings  and  people  had  brought 
into  the  holy  city.  But  God  never  finally  brings  His  wrath  upon  any 
person  or  people  without  first  giving  them  the  fullest  warning,  and 
enabling  them  even  up  to  the  last  moment  to  avert  the  blow,  by  return- 
ing to  a better  mind  and  forsaking  their  sin.  Before  therefore  bringing 
His  heavy  judgment  upon  J erusalem,  God  sent  them  a prophet  to  give 
them  His  last  warning ; this  prophet  was  Jeremias.  Both  king  and 
people  were  hardened ; but  God  said  to  His  prophet,  ‘ Speak  all  that  I 
command  thee ; be  not  afraid  at  their  presence ; I will  make  thee  not  to 
fear  their  countenance ; for,  behold,  I have  made  thee  this  day  a fortified 
city,  a pillar  of  iron  and  a wall  of  brass,  over  all  the  land,  to  the  kings 
of  Juda,  to  the  princes  thereof,  to  the  priests,  and  to  the  people  of  the 
land.  They  shall  fight  against  thee,  but  they  shall  not  prevail ; for  I 
am  with  thee,  saith  the  Lord,  to  deliver  thee/ 

The  long  reign  of  Manasses  had  filled  Jerusalem  with  innocent  blood. 
Amon  his  son  succeeded  to  the  throne,  and  in  his  short  reign  the  worst 
idolatries  of  Manasses  were  multiplied,  and  the  sin  of  Juda  greatly  in- 
creased. When  Jeremias  was  called  to  the  office  of  prophet,  the  good 
king  Josias,  the  son  of  Amon,  sat  on  the  throne.  During  his  reign  a 
copy  of  the  law  was  found  in  the  Temple ; and  the  pious  king  was  so 
terrified  by  reading  the  threats  which  Moses  utters  against  disobedience 
to  the  law  on  the  part  of  the  people,  that  he  summoned  a council  of  the 
elders  of  the  people,  and  the  covenant  of  the  whole  nation  with  God 
was  solemnly  renewed.  Josias  was  cut  off,  by  falling  in  battle  against 
Pharao  king  of  Egypt ; and  the  trials  of  Jeremias  began  under  Joakim, 
a son  of  J osias,  whom  Pharao  after  his  victory  placed  on  the  throne. 
Abandoning  all  Josias’  holy  reforms,  Joakim  began  to  build  for  himself 
a palace  of  cedar,  and  to  live  in  great  luxury.  Jeremias  was  sent  to  re- 
proach the  king  in  public  before  the  people,  which  he  did,  saying,  ‘ La- 
ment not  for  Joakim,  son  of  Josias.  He  shall  be  buried  with  the  burial 
of  an  ass,  rotten  and  cast  forth  without  the  gates  of  Jerusalem.’  Then 
turning  to  the  people,  Jeremias  said,  ‘Thus  saith  the  Lord  of  Hosts,  the 


187 


God  of  Israel,  Make  your  ways  and  your  doings  good,  and  I will  dwell 
with  you  in  this  place.  Trust  not  in  lying  words,  saying,  The  Temple 
of  the  Lord,  the  Temple  of  the  Lord.  Go  ye  to  My  place  in  Silo,  where 
My  Name  dwelt  from  the  beginning,  and  see  what  I did  to  it  for  the 
wickedness  of  My  people  Israel.  I will  do  to  this  house  and  to  the  place 
which  I have  given  to  you  and  your  fathers  as  I did  to  Silo ; and  I will 
cast  you  away  from  before  My  face,  as  I have  cast  away  all  your  brethren, 
the  whole  seed  of  Ephraim.’  As  J eremias  finished  speaking  these  words, 
the  people  laid  hold  of  him,  saying,  ‘ Let  him  be  put  to  death !’  Jere- 
mias  protested  that  4 in  truth  the  Lord  had  sent  him  to  speak  all  these 
words.’  At  length  some  of  the  aged  men  took  his  part,  and  Jeremias 
was  suffered  to  depart  in  peace. 

Jeremias,  notwithstanding,  patiently  continued  his  mission  as  pro- 
phet; going  at  stated  times  into  the  house  of  the  Lord,  when  the  people 
were  assembled  in  it,  to  rebuke  them  for  their  sins,  and  to  warn  them 
that  God  was  about  to  give  the  whole  land  into  the  hands  of  the  king 
of  Babylon,  who  would  burn  the  house  of  the  Lord  with  fire,  and  carry 
the  bulk  of  the  people  into  captivity.  On  these  occasions  Jeremias  was 
often  handled  very  roughly,  and  at  length  the  king  had  him  imprisoned. 
Jeremias  at  first  was  very  much  cast  down,  lamenting  and  saying,  ‘ The 
word  of  the  Lord  is  made  a reproach  to  me,  and  a derision  all  the  day 
long ;’  but  at  length,  taking  courage,  he  wrote  all  his  prophecies  on  a 
roll,  and  gave  them  to  Baruch  the  Scribe  to  read  them  in  the  Temple  on 
the  occasion  of  a public  fast.  The  elders  of  the  people  were  greatly  af- 
fected, and  said,  ‘We  must  tell  the  king  all  these  words;’  but  when  the 
roll  was  being  read  to  the  king,  he  seized  hold  of  it,  cut  it  with  a knife, 
and  burnt  it  in  the  fire  that  was  burning  on  the  hearth.  Neither  were 
the  king  or  his  servants  afraid,  nor  did  they  rend  their  garments.  The 
following  year  Nabuchodonosor,  the  king  of  Assyria,  came  with  his 
army,  and  Joakim,  heading  a sally  of  the  garrison,  lost  his  life;  and  his 
dead  body  lay,  as  Jeremias  had  predicted,  rotten  and  cast  forth  without 
the  gates  of  Jerusalem.  The  Assyrian  army  after  this  was  absent  for  about 
three  months  on  an  expedition  to  Egypt,  when  Nabuchodonosor  returned 
to  place  Sedekias,  a brother  of  Joakim,  on  the  throne,  and  to  carry  great 
numbers  of  the  people  into  captivity,  as  Jeremias  had  foretold. 

No  sooner  was  the  Assyrian  army  gone  back  to  Babylon  than  Sede- 
kias and  the  princes  who  remained  began  to  meditate  a revolt  from  the 
Assyrians.  For  this  end  they  consulted  Jeremias,  to  know  if  God  would 
be  with  them ; but  Jeremias  answered,  that  God  had  given  their  city 
and  Temple  into  the  hands  of  the  Assyrians.  For  this  answer  Jeremias 
was  accused  of  being  a traitor  in  the  pay  of  the  Assyrians;  and  Sedekias 
and  his  princes,  giving  no  heed  to  the  warning  of  the  prophet,  made  their 
alliance  with  Egypt,  and  threw  off  the  Assyrian  yoke.  This  brought  the 
Assyrian  army  back  again  to  lay  siege  to  Jerusalem.  The  appearance  of 
an  Egyptian  army  in  the  field  caused  the  siege  to  be  raised  for  a time ; but 
here  again  Jeremias  warned  the  people  that  the  Assyrians  would  soon 


138 


return.  For  uttering  this  warning  lie  was  put  in  prison,  and  was  with 
difficulty  saved  from  being  put  to  death. 

God  is  long-suffering  and  patient;  hut  at  length  the  day  of  vengeance 
comes.  The  Lord  God  of  their  fathers  had  sent  to  Juda  messengers,  rising 
early,  and  daily  admonishing  them,  because  He  spared  His  people  and 
His  dwelling-place;  but  they  mocked  His  messengers,  despised  His  words, 
maltreated  His  prophets,  until  the  wrath  of  the  Lord  arose  against  His 
people,  and  there  was  no  remedy.  After  a siege  of  two  years  a fearful 
famine  began  to  prevail ; a breach  was  made  in  the  walls,  and  the  As- 
syrians made  themselves  masters  of  the  city,  and  burnt  the  Temple  to 
the  ground.  The  remnant  of  the  people  was  carried  off  into  captivity  in 
Babylon.  It  was  on  the  occasion  of  this  great  calamity  that  Jeremias 
wrote  the  book  of  the  6 Lamentations/ 


To  what  shall  I compare  thee  ? or  to 
what  shall  I liken  thee,  O daughter  of 
Jerusalem  ? to  what  shall  I equal  thee, 
that  I may  comfort  thee,  O virgin 
daughter  of  Sion  ? For  great  as  the 
sea  is  thy  destruction : who  shall  heal 
thee? 

The  Lord  hath  accomplished  His 
wrath ; He  hath  poured  out  His  fierce 
anger;  and  He  hath  kindled  a fire  in 

Though  Jeremias  was  mixed  up 
litical  affairs  of  Juda,  he  was  not  tb 
come.  He  foretells  His  birth  from  i 
new  thing  upon  the  earth : a woman 
Then  he  describes  a new  covenant  S: 


Sion,  and  it  hath  devoured  the  founda- 
tions thereof. 

The  kings  of  the  earth  and  all  the  in- 
habitants of  the  world  would  not  have 
believed,  that  the  adversary  and  the 
enemy  should  enter  in  by  the  gates  of 
Jerusalem ; 

For  the  sins  of  her  prophets  and  the 
iniquities  of  her  priests,  that  have  shed 
the  blood  of  the  just  in  the  midst  of  her. 

even  more  than  Isaias  with  the  po- 
e less  a prophet  of  Him  who  was  to 
i Virgin.  ‘The  Lord  hath  created  a 
shall  compass  a man’  (Jer.  xxxi.  27). 
[essias  would  make  with  His  people: 


THE  NEW  COVENANT  OF  THE  MESSIAS. 


Behold,  the  days  shall  come,  saith  the 
Lord,  and  I will  make  a new  covenant 
with  the  house  of  Israel  and  with  the 
house  of  Juda. 

And  this  shall  be  the  covenant  that  I 


will  make  after  those  days,  saith  the 
Lord : I will  give  My  law  in  their 
bowels,  and  I will  write  it  on  their 
heart ; and  I will  be  their  God,  and  they 
shall  be  My  people. 


Afterwards  he  announces  the  birth  of  Messias  from  the  family  of 
David  : and  then  His  mission  as  prophet  of  the  Gentiles  : 


THE  INCARNATION  OF  GOD  IN  THE  HOUSE  OF  DAVID. 


In  those  days,  and  at  that  time,  I will 
make  the  bud  of  justice  to  spring  forth 
unto  David,  and  he  shall  do  judgment 
and  justice  in  the  earth. 


In  those  days  shall  Juda  be  saved, 
and  Jerusalem  shall  dwell  securely ; and 
this  is  the  name  that  they  shall  call  Him, 
THE  LORD  OUR  JUST  ONE. 


THE  MESSIAS  A PROPHET  OF  THE  GENTILES. 


O Lord,  my  might  and  my  strength, 
and  my  refuge  in  the  day  of  tribula- 
tion; to  Thee  the  Gentiles  shall  come 
from  the  ends  of  the  earth,  and  shall  say, 
Surely  our  fathers  have  possessed  lies,  a 
vanity  which  hath  not  profited  them. 


Shall  a man  make  gods  unto  himself, 
and  they  are  no  gods  ? 

Therefore,  behold  I will  this  once 
cause  them  to  know,  and  I will  show 
them  My  hand  and  My  power ; and  they 
shall  know  that  My  name  is  the  Lord, 


139 


Fourth  Subdivision.— The  Seventy  Years*  Captivity  in  Babylon. 

§ 74.  Daniel  the  prophet,  and  the  dream  of  Nabuchodonosor. 

The  history  of  the  prophet  Daniel  falls  in  the  7 0 years’  captivity  in 
Babylon,  which  the  Lord  God  of  Israel  inflicted  on  the  people  of  Juda 
for  their  sins  and  idolatries. 

Daniel  was  taken  at  an  early  age  into  the  household  of  Nabucho- 
donosor.  Here,  because  he  and  his  companions,  when  mere  boys,  had 
been  faithful  to  the  law  of  Moses,  and  had  refused  to  be  defiled  with  the 
meats  from  the  king’s  table,  which  were  frequently  such  as  had  been 
sacrificed  to  the  idols  of  Babylon,  God  gave  to  them  such  knowledge 
and  understanding,  that  on  all  matters  of  importance  the  king  consulted 
them,  and  found  them  ten  times  better  than  all  the  other  wise  men  and 
diviners  of  his  kingdom. 

In  the  second  year  of  his  reign,  Nabuchodonosor  had  a dream,  and 
his  spirit  was  terrified,  and  his  dream  went  out  of  his  mind.  The  king 
called  together  all  his  diviners  and  wise  men,  and  required  from  them 
the  interpretation  of  his  dream.  They  replied,  4 0 king,  live  for  ever ; 
tell  to  thy  servants  thy  dream,  and  we  will  declare  the  interpretation 
thereof.’  The  king  answered,  4 The  thing  is  gone  out  of  my  mind ; but 
unless  you  tell  me  the  dream  and  the  meaning  thereof,  you  shall  be  put 
to  death,  and  your  houses  shall  be  confiscated.’  The  wise  men  replied, 
that  none  could  be  found  to  answer  the  king,  except  the  gods,  4 whose 
conversation  is  not  with  men.’  Nabuchodonosor,  in  his  fury  at  not  having 
his  dream  told  to  him,  commanded  all  the  wise  men  to  be  put  to  death. 

Daniel,  hearing  of  this  cruel  command  from  Arioch,  the  general  of 
the  army,  who  was  charged  to  put  it  in  execution,  went  in  and  requested 
of  the  king  to  give  him  time  to  solve  the  question,  and  declare  it  to  the 
king.  Daniel  returned  to  his  house  and  told  the  matter  to  his  com- 
panions, Ananias,  Misael,  and  Azarias,  bidding  them  to  ask  the  mercy 
of  the  God  of  heaven  concerning  the  secret,  that  they  might  not  perish 
with  the  rest  of  the  wise  men  of  Babylon.  The  same  night  the  king’s 
dream  was  revealed  to  Daniel  in  a vision,  and  he  returned  thanks  to  God. 

When  Daniel  was  brought  before  the  king,  he  said  to  him,  4 Thinkest 
thou  that  thou  canst  tell  me  the  dream  that  I saw,  and  the  interpretation 
thereof1?’  Daniel  answered,  4 This  secret  is  revealed  to  me,  not  by  any 
wisdom  that  I have  more  than  all  men,  but  there  is  a God  in  heaven 
that  revealeth  mysteries,  who  hath  shown  thee,  0 king,  what  is  to  come 
to  pass  in  the  latter  times.  Thy  dream  and  the  visions  of  thy  head  upon 
thy  bed,  are  these  :’ 


THE  DREAM  OF  NABUCHODONOSOR, 

Signifying  the  four  kingdoms , 1.  of  Babylon,  2.  of  the  Medes  and  Persians , 3.  of 
the  Greeks , and  4.  of  the  Romans , to  be  followed  by  that  of  the  Catholic  Church . 


Thou,  O king,  sawest,  and  behold 
there  was  as  it  were  a great  statue  : 
this  statue,  which  was  great  and  high, 


tall  of  stature,  stood  before  thee ; and 
the  look  thereof  was  terrible. 

The  head  of  this  statue  was  of  fine 


140 


gold  ; but  the  breast  arid  the  arms  of 
silver,  and  the  belly  and  the  thighs  of 
brass, 

And  the  legs  of  iron,  and  the  feet  part 
of  iron,  and  part  of  clay. 

Thus  thou  sawest,  till  a stone  was  cut 
out  of  a mountain  without  hands  ; and 
it  struck  the  statue  upon  the  feet  there- 
of that  were  of  iron  and  of  clay,  and 
broke  them  in  pieces. 

Then  was  the  iron,  the  clay,  the  brass, 
the  silver,  and  the  gold  broken  to  pieces 
together,  and  became  like  the  chaff  of 
a summer’s  thrashing-floor,  and  they 
were  carried  away  by  the  wind  ; and 
there  was  no  place  found  for  them ; but 
the  stone  that  struck  the  statue  became 
a great  mountain,  and  filled  the  whole 
earth. 

This  is  the  dream  : we  will  also  tell 
the  interpretation  thereof  before  thee,  O 
king. 

Thou  art  a king  of  kings  ; and  the 
God  of  heaven  hath  given  thee  a king- 
dom, and  strength  and  power  and  glory, 

And  all  places  wherein  the  children  of 
men  and  the  beasts  of  the  field  do  dwell; 
He  hath  also  given  the  birds  of  the  air 


into  thy  hand,  and  hath  put  all  things 
under  thy  power ; thou  therefore  art  the 
head  of  gold. 

And  after  thee  shall  rise  up  another 
kingdom,  inferior  to  thee,  of  silver;  and 
another  third  kingdom  of  brass,  which 
shall  rule  over  all  the  world. 

And  the  fourth  kiDgdom  shall  be  as 
iron.  As  iron  breaketh  into  pieces  and 
subdueth  all  things,  so  shall  that  break 
and  destroy  all  these. 

***** 

But  in  the  days  of  those  kingdoms  the 
God  of  heaven  will  set  up  a kingdom 
that  shall  never  be  destroyed  ; and  His 
kingdom  shall  not  be  delivered  up  to 
another  people,  and  it  shall  break  in 
pieces  and  shall  consume  all  these  king- 
doms ; and  itself  shall  stand  for  ever. 

According  as  thou  sawest  that  the 
stone  was  cut  out  of  the  mountain 
without  hands,  and  broke  in  pieces  the 
clay,  and  the  iron,  and  the  brass,  and 
the  silver,  and  the  gold,  the  great  God 
hath  shown  the  king  what  shall  come 
to  pass  hereafter ; and  the  dream  is 
true,  and  the  interpretation  thereof  is 
faithful. 


King  Nabuchodonosor  on  bearing  these  words  fell  on  his  face  before 
Daniel,  and  said  to  him,  ‘ Verily  your  God  is  the  God  of  gods  and  Lord 
of  kings,  and  a revealer  of  hidden  things,  seeing  thou  couldst  discover 


this  secret/ 

After  this  Daniel  was  made  chief  magistrate  over  all  the  wise  men 
in  Babylon. 


§ 75.  Nabuchodonosor  the  king  sets  up  his  golden  image . 

The  Babylonians,  finding  that  Daniel  was  thus  daily  gaining  ground, 
began  to  fear  for  the  safety  of  their  idols,  and  to  spread  the  report  that 
the  king  was  becoming  a Jew.  So,  in  order  to  get  rid  of  Daniel  and  his 
companions,  they  persuaded  Nabuchodonosor  to  set  up  an  image  of  gold, 
sixty  cubits  high  and  six  broad,  in  the  plain  of  Dura,  in  the  province  of 
Babylon,  and  to  issue  a royal  decree  by  a herald : ‘ To  you  it  is  com- 
manded, 0 nations,  tribes,  and  languages,  that  in  the  hour  that  you 
shall  hear  the  sound  of  the  trumpet,  of  the  flute,  of  the  harp,  of  the 
sackbut,  and  of  the  psaltery,  and  the  symphony  of  all  kinds  of  music, 
ye  fall  down  and  adore  the  golden  statue  which  king  Nabuchodonosor 
hath  set  up.  But  if  any  man  shall  not  fall  down  and  adore,  he  shall 
the  same  hour  be  cast  into  a furnace  of  burning  fire/ 

On  the  day  that  the  people  assembled  in  the  plains  of  Dura,  it  hap- 
pened as  Daniel’s  enemies  had  calculated.  1 Sidrach,  Misach,  and  Ab- 
denago,’  Daniel’s  companions,  refused  to  fall  down  and  adore.  This  was 


141 


quickly  reported  to  Nabuchodonosor,  who,  in  bis  fury  at  meeting  with 
any  persons  who  dared  to  dispute  his  sovereign  decree,  ordered  them  to 
be  brought  before  him.  When  they  came  before  the  king,  they  were 
asked  if  it  was  true  that  they  had  refused  to  fall  down  and  adore.  They 
replied,  6 We  have  no  occasion  to  answer  thee  concerning  this  matter. 
Tor  behold,  our  God,  whom  we  worship,  is  able  to  save  us  from  the 
furnace  of  burning  fire,  and  to  deliver  us  out  of  thy  hands,  0 king.  But 
if  He  will  not,  be  it  known  to  thee,  0 king,  that  we  will  not  worship 
thy  gods,  nor  adore  the  golden  statue  which  thou  hast  set  up.’  Habucho- 
donosor  was  filled  with  fury,  and  commanded  that  the  furnace  should 
be  heated  seven  times  more  than  it  had  been  accustomed  to  be  heated ; 
and  he  commanded  the  strongest  men  in  his  army  to  bind  Sidrach,  Misach, 
and  Abdenago,  and  to  cast  them  into  the  furnace  of  burning  fire.  They 
were  then  cast  into  the  furnace  of  burning  fire,  with  their  coats,  their 
caps,  their  shoes,  and  their  garments  on ; for  the  king’s  commandment 
was  exceeding  urgent,  and  the  flame  of  the  fire  was  so  hot  that  it  slew 
those  men  that  cast  them  in.  The  king’s  servants,  however,  ceased  not 
to  heat  the  furnace  with  brimstone  and  tow,  pitch  and  dry  sticks,  so 
that  the  flame  mounted  above  the  furnace  forty-nine  cubits  high.  But 
the  angel  of  the  Lord  went  down  with  Sidrach  and  his  companions  into 
the  furnace,  and  drove  the  flame  away,  and  made  the  midst  of  the  furnace 
like  the  blowing  of  a wind  bringing  dew,  and  the  fire  touched  them  not 
at  all,  nor  troubled  them  nor  did  them  any  harm.  Then  the  three  with 
one  mouth  praised,  glorified,  and  blessed  God  in  the  furnace,  saying, 
‘ Blessed  art  Thou,  0 Lord  the  God  of  our  fathers,  and  worthy  to  be 
praised  and  glorified  and  exalted  above  all  for  ever ; and  blessed  is  the 
holy  name  of  Thy  glory,  and  worthy  to  be  praised  and  exalted  above 
all  in  all  ages.’ 

ThenNabuchodonosor  the  king  was  astonished,  and  rose  up  in  haste, 
and  said  to  his  nobles,  ‘ Did  we  nofcast  three  men  bound  into  the  midst 
of  the  fire]’  They  answered  the  king,  and  said,  ‘True,  0 king.’  He 
answered  and  said,  ‘ Behold,  I see  four  men  loose,  and  walking  in  the 
midst  of  the  fire,  and  there  is  no  hurt  in  them ; and  the  form  of  the 
fourth  is  like  the  Son  of  God.’  Habuchodonosor,  overcome  by  the 
miracle  of  their  deliverance,  cried  aloud  and  said,  ‘ Blessed  be  the  God 
of  Sidrach,  Misach,  and  Abdenago,  who  hath  sent  his  angel  and  deli- 
vered his  servants  who  believed  in  Him,  and  who  changed  the  king’s 
word,  and  delivered  up  their  bodies  that  they  might  not  serve  nor  adore 
any  god  except  their  own  God.  By  me  therefore  this  decree  is  made, 
that  every  people,  tribe,  and  tongue,  which  shall  speak  blasphemy 
against  the  God  of  Sidrach,  Misach,  and  Abdenago,  shall  be  destroyed, 
and  their  houses  laid  waste ; for  there  is  no  other  God  that  can  save  in 
this  manner.’ 

This  same  Nabucho donosor  was  afterwards  afflicted  with  madness, 
as  a judgment  on  his  pride.  He  was  driven  away  from  among  men, 
and  did  eat  grass  like  an  ox,  and  his  body  was  wet  with  the  dew  of 


142 


heaven,  till  his  hairs  grew  like  the  feathers  of  eagles,  and  his  nails  like 
birds'  claws. 


NABUCHODONOSOR  EATS  GEASS  AMONG  THE  WILD  ANIMALS. 


At  the  end  of  seven  years  his  senses  were  restored  to  him,  as  Daniel 
had  foretold ; and  in  the  records  of  his  kingdom  it  was  written  : 

NABUCHODONOSOR  GIVES  GLORY  TO  THE  GOD  OF  HEAVEN. 


Now  at  the  end  of  the  days,  I,  Nabu- 
chodonosor,  lifted  up  my  eyes  to  hea- 
ven, and  my  sense  was  restored  to  me  ; 
and  I blessed  the  Most  High,  and  I 
praised  and  glorified  Him  that  liveth 
for  ever  ; for  His  power  is  an  everlast- 
ing power,  and  His  kingdom  is  to  all 
generations. 

And  all  the  inhabitants  of  the  earth 
are  reputed  as  nothing  before  Him; 
for  He  doth  according  to  His  will,  as 
well  with  the  powers  of  heaven  as 
among  the  inhabitants  of  the  earth; 
and  there  is  none  that  can  resist  His 


hand,  and  say  to  Him,  Why  hast  Thou 
done  it  ? 

At  the  same  time  my  sense  returned 
to  me,  and  I came  to  the  honour  and 
glory  of  my  kingdom ; and  my  shape 
returned  to  me ; and  my  nobles  and  my 
magistrates  sought  for  me,  and  I was 
restored  to  my  kingdom,  and  greater 
majesty  was  added  to  me. 

Therefore  I,  Nabuchodonosor,  do  now 
praise  and  magnify  and  glorify  the  King 
of  heaven ; because  all  His  works  are 
true,  and  His  ways  judgments,  and  them 
that  walk  in  pride  He  is  able  to  abase. 


143 


§ 76.  The  kingdom  of  the  Chaldeans  falls,  and  the  empire  of  the  Medes 
and  Persians  comes  in  its  place . Daniel  in  the  den  of  lions. 

Baltassar,  the  grandson  of  Habuchodonosor,  made  a great  feast  to  all 
his  nobles,  and  during  the  banquet  he  bethought  himself  to  command 
the  vessels  of  silver  and  gold  which  Kabuchodonosor  had  carried  away 
from  the  Temple  in  Jerusalem  to  be  placed  on  the  table.  As  they  were 
drinking  out  of  them,  and  praising  their  gods  of  wood  and  stone,  behold, 
there  appeared  fingers  as  it  were  of  the  hand  of  a man  writing  over 
against  the  candlestick,  on  the  surface  of  the  wall  of  the  king’s  palace. 
Then  the  king’s  countenance  was  changed,  and  he  called  for  his  sooth- 
sayers to  read  the  writing ; but  they  all  declared  they  could  neither  read 
the  writing  nor  declare  the  interpretation  to  the  king.  Daniel  was  now 
called,  and  having  reminded  the  king  of  the  warning  he  had  had  in  what 
had  befallen  Nabuchodonosor,  to  which  warning  he,  the  king,  had  given 
no  heed,  he  interpreted  the  writing  thus — Mane , God  hath  numbered 
thy  kingdom,  and  hath  finished  it;  Tliecel,  thou  art  weighed  in  the 
balance,  and  art  found  wanting ; Phares , thy  kingdom  is  divided,  and 
is  given  to  the  Medes  and  Persians.  The  same  night,  says  the  Book  of 
Daniel,  Baltassar  the  Chaldean  was  slain,  and  Darius  the  Mede  suc- 
ceeded to  the  kingdom,  being  three  score  and  two  years  old. 

The  Chaldean  kingdom  which  thus  perished  was  only  a change  of 
dynasty  in  the  great  Assyrian  empire,  that  had  fixed  its  seat  in  Babylon 
instead  of  Ninive,  and  the  power  that  followed  is  the  one  known  in 
history  as  the  empire  of  the  Medes  and  Persians.  Cyrus,  after  his  victory 
over  Baltassar,  left  Cyaxares,  his  father-in-law,  with  the  title  of  king,  to 
regulate  the  internal  affairs  of  the  kingdom.  This  Cyaxares,  called  in 
the  Scripture  4 Darius  the  Mede,’  took  Daniel,  who  had  been  a con- 
fidential minister  of  state  during  the  preceding  dynasty,  and  advanced 
him  to  the  highest  office  in  the  kingdom.  Here  his  wisdom  and  capa- 
cities for  business  excited  the  envy  and  jealousy  of  the  other  princes, 
who  began  to  scheme  his  destruction.  They  said,  (We  shall  not  find 
any  occasion  against  this  Daniel  except  perhaps  concerning  the  law  of 
his  God.’  With  this  view  they  came  to  Darius,  and  persuaded  him  to 
sign  a decree,  according  to  the  law  of  the  Medes  and  Persians,  which 
may  not  be  changed,  ‘ that  whosoever,  for  the  space  of  three  months, 
shall  ask  any  petition  of  any  god  or  man,  save  of  thee,  0 king,  shall  be 
cast  into  the  den  of  lions.’ 

Then,  carefully  watching  Daniel,  they  obtained  evidence  of  his  being 
found  praying  and  making  supplication  to  his  God  three  times  a day,  as 
he  was  wont ; on  which  they  went  and  accused  him  before  the  king  as 
disregarding  the  law.  The  king  hearing  this  was  greatly  grieved,  and 
he  even  laboured  till  sunset  to  save  Daniel ; but  the  princes,  perceiving 
the  king’s  inclination,  said  to  him,  4 Know  thou,  0 king,  that  the  law  of 
the  Medes  and  Persians  is,  that  no  decree  which  the’  king  hath  made 
may  be  altered.’  Then  the  king  commanded,  and  they  brought  Daniel, 


144 


and  cast  him  into  the  den  of  the  lions.  And  the  king  said  to  Daniel, 
4 Thy  God,  whom  thou  always  servest,  He  will  deliver  thee.’  And  a 
stone  was  brought,  and  laid  upon  the  mouth  of  the  den,  which  the  king 
sealed  with  his  own  ring,  and  with  the  ring  of  his  nobles,  that  nothing 

should  be  done 
against  Daniel. 
And  the  king 
went  away  to  his 
house,  and  laid 
himself  down 
without  taking 
supper,  and  meat 
was  not  set  before 
him,  and  even 
sleep  departed 
from  him.  Then 
the  king,  rising 
very  early  in  the 
morning,  went  in 
haste  to  the  lions’ 
den,  and  coming 
near  to  the  den, 
cried  with  a la- 
mentable voice  to 
Daniel,  and  said 
to  him,  ‘ Daniel, 
servant  of  the  liv- 
ing God,  hath  thy 
God,  whom  thou 
servest  always, 
been  able  to  deli- 
ver thee  from  the  lions  V Daniel,  answering  the  king,  said,  ‘ 0 king,  live 
for  ever ; my  God  hath  sent  His  angel,  and  hath  shut  up  the  mouths  of 
the  lions,  and  they  have  not  hurt  me ; forasmuch  as  before  Him  justice 
was  found  in  me ; yea,  and  before  thee,  0 king,  have  I done  no  offence.’ 
The  king  was  exceeding  glad  when  Daniel  came  forth  from  the  den 
without  any  hurt  upon  him ; and  by  the  king’s  commandment,  those 
who  had  accused  Daniel  were  cast  into  the  lions’  den,  they  and  their 
wives  and  their  children,  and  they  did  not  reach  the  bottom  of  the  den 
before  the  lions  caught  them,  and  broke  all  their  bones  in  pieces. 

Daniel  among  the  prophets  has  received  the  singular  gift  of  being 
chosen  to  fix  the  time  of  the  coming  of  Messias.  In  the  first  year  of 
Darius  the  Mede,  Daniel  himself  relates,  1 1 set  my  face  to  the  Lord  my 
God,  to  pray  and  to  make  supplication,  with  fasting  and  sackcloth  and 
ashes ; and  while  I was  yet  speaking,  behold,  the  man  Gabriel,  whom  I 
had  seen  in  the  vision  at  the  beginning,  flying  swiftly,  touched  m® 


DANIEL  PROTECTED  BY  AN  ANGEL  IN  THE  DEN  OE  LIONS. 


145 


at  the  time  of  the  evening  sacrifice.  And  he  instructed  me,  and  spoke  to 
me,  and  said,  “ 0 Daniel,  from  the  beginning  of  thy  prayers  the  word 
came  forth  ; and  I am  come  to  show  it  to  thee,  because  thou  art  a man  of 
desires;  therefore  do  thou  mark  the  word,  and  understand  the  vision.”  ’* 

DANIEL’S  VISION  OF  MESSIAS  THE  PRINCE. 


Seventy  weeks  are  shortened  upon  Thy 
people  and  upon  Thy  holy  city,  that 
transgression  may  be  finished,  and  sin 
may  have  an  end,  and  iniquity  may  he 
abolished  ; and  everlasting  justice  may 
be  brought,  and  vision  and  prophecy 
may  be  fulfilled,  and  the  Saint  of  Saints 
may  be  anointed.  t 

Know  thou  therefore,  and  take  notice: 
that  from  the  going  forth  of  the  word, 
to  build  up  Jerusalem  again,  unto  Christ 
the  Prince,  there  shall  be  seven  weeks, 
and  sixty  - two  weeks ; and  the  street 
shall  be  built  again,  and  the  walls  in 
straitness  of  times. 


And  after  sixty-two  weeks  Christ  shall 
be  slain ; and  the  people  that  shall  deny 
Him  shall  not  be  His.  And  a people  with 
their  leader  that  shall  come  shall  destroy 
the  city  and  the  sanctuary;  and  the  end 
thereof  shall  be  waste,  and  after  the  end 
of  the  war  the  appointed  desolation. 

And  he  shall  confirm  the  covenant 
with  many  in  one  week  ; and  in  the 
half  of  the  week  the  victim  and  the  sa- 
crifice shall  fail ; and  there  shall  be  in 
the  temple  the  abomination  of  desola- 
tion ; and  the  desolation  shall  continue 
even  to  the  consummation,  and  to  the 
end. 


Daniel  in  the  den  of  lions  is  a figure  of  Jesus  Christ  in  the  hands  of  the 
Jews ; and  his  deliverance  from  the  den  is  a figure  of  the  Resurrection  of 
Jesus  Christ  from  the  dead. 


Fifth  Subdivision.— -The  Restoration  under  the  Persian  Empire. 

§ 77.  Zorobabel  and  the  decree  of  Cyrus  for  the  rebuilding  the  Temple. 

Babylon  was  taken  by  the  army  of  Cyrus  in  tbeyear  b.c.  539.  Cyax- 
ares  the  Median,  the  Darius  of  the  Book  of  Daniel,  remained  in  Baby- 
lon as  regent  of  the  empire,  while  Cyrus  went  to  prosecute  his  wars 
in  Syria.  In  the  second  year  of  his  regency  Darius  died,  and  Cyrus  the 
following  year  (536  b.c.)  returned  to  Babylon  as  the  sole  head  of  the 
new  Persian  empire,  and  there  issued  the  decree  which  authorised  all  the 
Jews  who  were  zealous  in  behalf  of  the  law  of  their  fathers  to  return  to 
Jerusalem,  and  rebuild  the  Temple  and  altar  to  the  God  of  heaven. 

* Brief  Explanation  of  the  Prophecy. — The  period  of  seventy  weeks, 
490  years,  comprises  three  lesser  periods:  seven  weeks  for  the  work  of  restoration 
of  the  Jewish  State  in  straitness  of  times;  sixty- two  weeks  as  the  continuance  of 
this  restoration  ; and  one  week  in  which  Christ,  having  confirmed  the  covenant, 
should  be  slain. 

Dating  from  the  decree  given  to  Esdras — whom  the  Jews  regarded  as  a second 
Moses — to  restore  the  law  ( i.e . to  build  up  Jerusalem  again),  in  the  month  Nisan 
(March)  4256  of  the  Julian  period,  490  years  bring  us  to  the  year  4746  of  the 
Julian  period,  which  was  the  exact  year  of  the  death  of  Christ,  in  the  same  month 
Nisan,  on  the  Cross.  The  work  of  restoration  occupied  forty-nine  years  under  Es- 
dras and  Nehemias  in  very  troubled  times  ; the  restoration  of  Esdras  continued 
for  434  years  (sixty-two  weeks),  until  John  the  Baptist.  1 The  law  and  the  prophets,* 
said  Christ,  ‘ continued  until  John.’  During  the  last  week  Jesus  Christ  confirmed 
the  covenant — by  the  ministry  of  His  forerunner  John,  and  in  His  own  person  ; 
and  towards  the  middle  of  it  He  was  slain,  and  the  Saint  of  Saints  was  anointed 
at  His  burial. 


146 


Reckoning  from  the  first  submission  of  king  Joakim,  in  the  third 
year  of  his  reign,  to  Nabuchodonosor,  then  heir-apparent  to  the  kingdom 
of  Babylon  (606  b.c.),  when  Daniel  and  his  companions  and  a number 
of  the  people  were  carried  to  Babylon,  the  seventy  years  foretold  by 
Jeremias  were  now  passed,  and  the  captives  in  Jerusalem  were  expecting 
their  liberation.  Isaias  had  foretold  that  Cyrus  should  be  their  deliverer : 
‘ Thus  saith  the  Lord  to  My  anointed  Cyrus,  “ For  the  sake  of  My  servant 
Jacob,  and  Israel  My  elect,  I have  even  called  thee  by  thy  name,  though 
thou  hast  not  known  Me” ’ (Isaias  xlv.  1).  The  decree  of  Cyrus  (b.c.  536) 
for  their  liberation  ran  as  follows  : 


Thus  saith  Cyrus,  king  of  the  Per- 
sians, The  Lord,  the  God  of  heaven, 
hath  given  to  me  all  the  kingdoms  of 
the  earth,  and  He  hath  charged  me  to 
build  Him  a house  in  Jerusalem,  which 
is  in  Judea. 

Who  is  there  among  you  of  all  His 
people  ? His  God  be  with  him.  Let  him 
go  up  to  Jerusalem,  which  is  in  Judea, 


and  build  the  house  of  the  Lord,  the 
God  of  Israel ; He  is  the  God  that  is  in 
Jerusalem. 

And  let  all  the  rest  in  all  places 
wheresoever  they  dwell  help  him  every 
man  from  his  place,  with  silver  and 
gold,  and  goods  and  cattle,  besides  that 
which  they  offer  freely  to  the  Temple  of 
God,  which  is  in  Jerusalem. 


Zorobabel,  called  by  his  Babylonian  name  Sassabassar,  was  appointed 
head  of  those  who  returned ; but,  according  as  the  prophets  had  pre- 
dicted, ‘ that  a remnant  only  should  return  and  again  take  root/  the  ma- 
jority of  the  people  had  come  to  possess  houses  and  land  in  Babylon ; 
and  thus  it  turned  out  that  those  who  were  zealous  for  their  God  and 
the  honour  of  Jerusalem  were  the  smaller  number,  compared  with  those 
who  preferred  the  ease  and  prosperity  of  a life  in  Babylon.  The  joy, 
however,  of  those  who  assembled  to  return  with  Zorobabel  knew  no 
limits;  and  it  became  the  subject  of  a psalm,  in  the  same  manner  as  the 
sorrows  of  their  captivity  : 


THE  RETURN  FROM  BABYLON  TO  SION  (Psalm  CXXV.). 


When  the  Lord  brought  back  the 
captivity  of  Sion,  we  became  like  men 
that  are  comforted. 

Then  was  our  mouth  filled  with  glad- 
ness, and  our  tongue  with  joy.  Then 
shall  they  say  among  the  Gentiles,  The 
Lord  hath  done  great  things  for  them. 

The  Lord  hath  done  great  things  for 
us  ; we  are  become  joyful. 


Turn  again  our  captivity,  0 Lord,  as 
a stream  in  the  south. 

They  that  sow  in  tears  shall  reap  in 
joy. 

They  went  forth  on  their  way  and 
wept,  scattering  their  seed. 

But  returning,  they  shall  come  with 
joyfulness,  carrying  their  sheaves  with 
them. 


On  the  first  building  of  the  Temple,  Solomon  had  received  letters  of 
congratulation  and  goodwill  from  all  the  neighbouring  princes  and  king- 
doms ; and  on  the  setting  up  of  the  altar  and  the  dedication  of  the  house 
of  the  Lord,  the  whole  kingdom  rang  with  shouts  of  joy,  and  all  the 
Treighbouring  people  rejoiced  with  Israel.  But  when  thej?emnant  of  the 
chud^Qn  of  the  captivity  came  back,  few  in  number  and  broken  in  spirit, 


l second  temple  out  of  the  ruins,  which  the  sins  of  their  nation 
and  its  rulers  had  brought  upon  the  holy  place,  they  soon  found  that 
he  first  building  of  the  Temple  had  been  a work  of  joy  and  peace, 


147 


the  work  of  undoing  sin  and  wickedness,  and  of  building  it  again  out  of 
ruins,  would  be  one  of  strife  and  danger. 

Aggeus  and  Zacharias,  who  were  prophets  at  this  time  in  Jerusalem, 
rebuked  the  people  for  being  afraid  of  the  difficulties  that  rose  up  in 
their  way.  The  former  exclaimed,  4 Is  this  a time  for  you  to  dwell  in 
ceiled  houses,  and  this  house  to  lie  waste?  Zorobabel  therefore  took 
courage  and  commenced  the  works  anew ; upon  which,  the  opposition  of 
the  Samaritans  was  immediately  renewed,  and  the  matter  was  brought 
before  king  Darius,  who  was  now  on  the  throne,  Smerdis  the  usurper 
having  been  defeated.  Darius  soon  ended  the  dispute  by  confirming  the 
decree  of  his  grandfather  Cyrus,  and  by  ordering  that  if  any  man  offered 
any  more  opposition,  a beam  of  wood  should  be  taken  out  of  his  house, 
and  he  should  be  hanged  upon  it.  Armed  with  this  decree,  Zorobabel 
pushed  forward  the  works  of  the  Temple  ; and  at  length  they  were  com- 
pleted in  the  month  Adar,  of  the  sixth  year  of  king  Darius  (Hystaspes). 
The  feast  of  unleavened  bread  was  kept  by  all  the  people  with  the  great- 
est joy,  on  the  occasion  of  the  solemn  dedication  of  the  second  Temple. 
In  the  beginning  of  the  restoration  however,  and  at  the  time  when  no- 
thing but  the  foundations  had  been  marked  out,  and  when  the  altar  alone 
had  been  dedicated  for  the  sacrifice,  tears  and  lamentations  from  the  aged 
men  who  had  seen  the  glory  of  the  first  Temple  mingled  with  the  joy  of  the 
younger,  4 so  that  when  the  sacrifice  was  first  offered  after  many  years’ 
interruption,  the  voice  of  the  shout  of  joy  could  not  be  distinguished 
from  the  noise  of  the  weeping  of  the  people.’  Nevertheless,  the  prophet 
Aggeus  restored  their  courage  by  prophesying  to  them,  that  4 great  shall 
be  the  glory  of  this  house,  more  than  of  the  first,  saith  the  Lord  of  Hosts ; 
in  this  place  I will  give  peace ; the  desired  of  all  nations  shall  come , and 
I will  fill  this  house  with  glory,  saith  the  Lord  of  Hosts.’  Thus  the  work 
prospered,  and  was  happily  completed  under  Zorobabel ; and  at  length 
the  joy  and  solemnity  of  its  final  dedication  consoled  the  people  for  their 
struggles  in  the  work  of  rebuilding. 

The  first  and  second  Temples  convey  a very  Christian  lesson.  As  long  as 
the  first  temple  of  baptismal  innocence  is  preserved  from  sin,  all  is  joy  and 
happiness;  but  if  it  comes  to  be  profaned  and  ruined,  it  can  indeed  be  rebuilt 
by  the  mercy  of  God,  but  only  with  sorrow  and  penance. 

§ 78.  Esdras,  the  second  Moses , is  sent  to  restore  the  laio  of  Moses  in 
Jerusalem  (458  b.c.).  Nehemias  follows  Esdras. 

The  following  monarchs  succeeded  Cyrus  on  the  throne  of  Persia  : 
Cambyses,  Smerdis  the  Magian,  Darius  Hystaspes,  Xerxes,  Artaxerxes, 
surnamed  Longimanus,  in  whose  reign  Esdras,  4 the  ready  scribe  in  the 
law  of  Moses,’  received  the  royal  commission  to  go  up  to  Jerusalem,  with 
power  from  the  king  4 to  set  all  that  appertained  to  the  rites  of  the  God 
of  heaven  in  order,  lest  His  wrath  should  be  enkindled  against  the  realm 
of  the  king  and  of  his  sons;  also  to  appoint  judges  in  the  land,  for  those 
who  knew  the  law,  and  freely  to  teach  the  ignorant.’  So  ran  the  decree. 


148 

Thus  empowered,  Esdras  set  out  at  the  head  of  another  company  of 
Jews  who  volunteered  to  go  hack  with  him.  At  the  river  Ahava  as 
Esdras  himself  relates,  < I proclaimed  a fast,  that  we  might  ask  of  the 
Lord  our  God  a prosperous  journey ; for  I was  ashamed  to  ask  the  kmn 
for  aid  and  for  horsemen  to  defend  us  from  the  enemy  in  the  way  ^e- 
SL"  ; Tad  said  to  the  king,  “ The  hand  of  our  God  is  upon  all  them 
Shat  seek  Him  in  goodness,  and  His  power,  strength,  and  wrath  upon  all 

themS  that  forsake  Him.”  ’ Esdras  and  his  company  arrived  safe,  and 
were  received  with  open  arms  by  the  Jews  that  were  already  there.  _ 
Esdras  soon  found  that,  though  the  Temple  had  been  built,  a serious 
work  of  reform  still  had  to  be  accomplished,  in  order  to  restore  the  observ- 
ance of  the  law.  Of  those  who  had  returned  under  Zorobabel,  great  num- 
bers had  made  unlawful  mixed  marriages  with  the  people  of  the  knd  , 
even  priests  had  done  this.  When  he  was  fully  acquainted  with  the  fact 
he  went  up  to  the  house  of  God  and  fell  down  before  the altar,  and  sat 
down  mourning  until  the  time  of  the  evening  sacrifice , then  he  rent  his 
mantle,  and  fell  on  his  knees,  and  said  . 

PRAYER  AND  CONFESSION  OF  ESDRAS  IN  THE  TEMPLE. 


My  God,  I am  confounded  and  a- 
eliamed  to  lift  up  my  face  to  Thee  ; for 
our  iniquities  are  multiplied  over  our 
heads,  and  our  sins  are  grown  up  even 
unto  heaven.  , , ,, 

And  now,  0 our  God,  what  shall  we 
pay  after  this?  for  we  have  forsaken 
Thy  commandments, 

Which  Thou  hast  commanded  by  the 
hand  of  Thy  servants,  the  prophets,  say- 
ing, The  land  which  you  go  to  possess  is 
an  unclean  land. 

Now,  therefore,  give  not  your  daugh- 
ters to  their  sons,  and  take  not  their 
daughters  for  your  sons,  and  seek  not 
their  peace  nor  their  prosperity  for  ever; 
that  you  may  be  strengthened  and  may 
eat  the  good  things  of  the  land,  and 


may  have  your  children  your  heirs  for 
ever.  - 

And  after  all  that  is  come  upon  us 
for  our  most  wicked  deeds,  and  our  great 
sin.  seeing  that  Thou  our  God  hast  saved 
us  from  our  iniquity,  and  hast  given  us 
a deliverance  as  at  this  day, 

That  we  should  not  turn  away,  nor 
break  Thy  commandments,  nor  join  in 
marriage  with  the  people  of  these  abomi- 
nations. Art  Thou  angry  with  us  unto 
utter  destruction,  not  to  leave  us  a rem- 
nant to  be  saved  ? 

O Lord  God  of  Israel,  Thou  art  just ; 
for  we  remain  yet  to  be  saved  as  at  this 
day.  Behold,  we  are  before  Thee  in  our 
sin;  for  there  can  be  no  standing  befoie 
Thee  in  this  matter. 


The  prayer  of  Esdras  prevailed  over  the  wickedness  of  the  people , 
and  iud<res  were  appointed  to  carry  the  separation  from  these  unlawfu 
marriages  into  effect  While  Esdras  was  engaged  m this  and  many  other 
civil  and  religions  reforms  connected  with  his  mission,  it  pleased  God 
to  show  mercy  to  the  people,  by  sending  them  another  friend  m L ehe- 
mhs  Hehemias  was  cup  bearer  in  the  conrt  of  Artaxerxes  (the  Assn- 
erns  of  the  Book  of  Esther) ; and  it  was  P^bably  through  the  mfluence 
of  Mardochai  and  queen  Esther  that  he  obtained  the  grant . of  the  special 
powers  which  he  had  asked  from  the  king,  to  go  to  Jerusalem  and  re 

build  the  wall  round  the  city.  , . 

‘When  I had  been  three  days  in  Jerusalem,  thus  he  tells  the  sto  y 

in  his  own  words,  ‘ I arose  in  the  night,  I and  some  few  men  with  me , 


149 


and  I told  not  any  man  what  God  had  put  in  my  heart  to  do  in  Jeru- 
salem; and  there  was  no  beast  with  me  but  the  beast  that  I rode  upon. 
And  I went  out  by  night  by  the  gate  of  the  valley,  and  before  the  dragon 
fountain;  and  I viewed  the  wall  of  Jerusalem  which  was  broken  down, 
and  the  gates  thereof  which  were  consumed  by  fire.  And  I passed  to 
the  gate  of  the  fountain,  and  to  the  king’s  aqueduct ; and  there  was  no 
place  for  the  beast  on  which  I rode  to  pass.  And  I went  up  in  the  night 
by  the  torrent,  and  viewed  the  wall ; and  going  back,  I came  to  the  gate 
of  the  valley,  and  returned.’ 

The  result  of  this  survey  of  the  ruins  was,  that  he  called  the  children 
of  the  captivity  together,  and  showing  them  the  letters  granted  to  him 
by  the  king,  he  said,  ‘ Let  us  rise  up  and  build.’  The  people  upon  this 
all  took  courage.  But  when  Sanaballat  the  Horonite,  with  Tobias  the 
Ammonite  and  Gossem  the  Arabian,  who  were  great  enemies  of  the  Jews, 
heard  of  the  decision  that  had  been  come  to  to  rebuild  the  wall,  they 
were  very  angry,  and  Sanaballat  said  before  a meeting  of  the  Samaritans, 
‘What  are  the  silly  Jews  doing?  Will  the  Gentiles  let  them  alone?’ 
Tobias,  who  stood  by,  said,  ‘ Let  them  build ; if  a fox  go  up,  he  will 
leap  over  their  stone  wall.’  The  Jews,  however,  were  now  in  earnest, 
hfehemias  divided  the  entire  work  of  the  wall  between  different  com- 
panies of  the  people ; and  Sanaballat  and  his  friends  soon  perceived  that 
if  they  meant  to  stop  them  from  building,  something  more  than  scoffing 
words  would  be  required.  They  therefore  laid  their  plans  together  to 
attack  the  building  parties  at  their  work.  Nehemias,  hearing  of  their 
design,  prepared  for  them  by  planting  armed  companies  behind  the  walls 
when  an  attack  was  expected,  and  placed  trumpeters  at  certain  distances 
from  each  other  to  give  the  signal,  that  those  who  were  near  might  come 
to  help  their  brethren,  saying  to  them,  ‘Be  not  afraid  of  them;  re- 
member the  Lord,  who  is  great  and  terrible,  and  fight  for  your  brethren, 
your  sons  and  your  daughters,  your  wives  and  your  houses.’  The  enemies 
of  the  work  were  not,  however,  confined  to  opponents  without.  Those 
of  the  Jews  themselves  who  had  money  began  to  profit  by  the  scarcity 
of  provisions,  and  they  lent  their  money  to  the  people  engaged  on  the 
work  to  buy  corn,  on  the  bond  of  their  sons  and  daughters  and  on  the 
mortgage  of  their  lands  and  vineyards.  Nehemias,  hearing  of  this,  called 
an  assembly  of  the  people,  and  spoke  with  the  most  vehement  indigna- 
tion against  this  conduct,  saying  to  them,  ‘ We,  as  you  know,  have  re- 
deemed our  brethren  the  Jews  that  were  sold  to  the  Gentiles,  according 
to  our  ability ; and  will  you  then  sell  your  brethren  for  us  to  redeem 
from  you?’  Those  who  were  guilty  held  down  their  heads,  while  JSTe- 
hemias  continued,  ‘ The  thing  you  do  is  not  good.  Why  walk  you  not 
in  the  fear  of  our  God,  that  we  be  not  exposed  to  the  reproaches  of  the 
Gentiles  our  enemies  ? I and  my  brethren  and  my  servants  have  lent 
money  and  corn  to  many ; let  us  all  agree  not  to  call  for  it  again ; let 
us  forgive  the  debt  that  is  owing  to  us.’  Nehemias  prevailed,  and  bound 
the  priests  by  an  oath  to  do  as  they  had  promised.  Seeing  that  Nehemias 


150 


continued  to  prosper,  Sanalballat  and  Tobias  tried  to  drawr  Nehemias  out- 
side Jerusalem,  under  pretext  of  coming  to  an  agreement,  intending  to 
seize  him.  But  this  plan  failed;  for  Nehemias  was  not  to  he  taken  in  so . 
easily,  and  refused  to  go.  They  then  tried  to  frighten  him ; for  which 
purpose  they  hired  Semeia  and  hfoadias,  prophets,  to  reveal  to  him  a 
pretended  conspiracy.  But  the  wisdom  of  God  was  in  hTehemias,  and  he 
saw  through  their  plot ; and  thus,  in  the  words  of  St.  Paul,  4 through 
fears  within  and  fighting  without,’  in  the  space  of  iifty-two  days  he  com- 
pleted the  wall.  And  fear  fell  upon  the  people  round  about,  for  they  per- 
ceived that  it  was  the  work  of  God.  God  having  thus  shown  mercy  to 
the  children  of  the  captivity,  Esdras  thought  that  the  time  was  come 
for  a solemn  thanksgiving  to  God  for  their  restoration.  A general  as- 
sembly of  all  Israel  was  proclaimed,  to  be  held  in  Jerusalem,  at  which 
Esdras  stood  upon  a pulpit  of  wood,  and  read  the  law  to  the  people. 
After  the  reading  of  the  law,  when  the  people  wept  at  the  memory  of 
their  sins,  which  the  words  of  the  law  called  to  their  minds,  Esdras  com- 
forted them,  and  said,  ‘ Go  and  eat  fat  meat  and  drink  sweet  wine,  and 
send  portions  to  those  that  have  not  prepared  themselves,  because  it  is 
the  holy  day  of  the  Lord.  Be  not  sad ; for  the  joy  of  the  Lord  is  our 
strength .’  In  the  same  month  the  feast  of  tabernacles  was  kept  by  the 
children  of  Israel,  which  had  not  been  done  since  the  days  of  Josue ; and 
at  the  end  of  the  feast,  on  the  four-and-twentieth  day  of  the  month,  a 
day  of  fasting  and  atonement  was  observed,  wdien  in  the  most  solemn 
manner  the  covenant  with  the  Lord  God  of  Israel  was  renewed. 

§ 79.  The  history  of  Queen  Esther. 

Artaxerxes  Longimanus  (Assuerus),  the  friend  of  the  Jews,  who  had 
sent  Esdras  with  the  royal  commission  to  J erusalem,  made  a great  enter- 
tainment to  all  his  nobles  and  princes  among  the  Medes  and  Persians, 
in  the  city  of  Susa.  On  the  seventh  day  of  the  feast,  he  took  a fancy 
to  send  for  his  queen  Yashti,  with  the  royal  crown  set  upon  her  head, 
that  he  might  exhibit  her  beauty  to  all  the  people.  Yashti  resented 
the  indignity  of  being  thus  made  into  a public  exhibition,  and  sent  the 
messenger  back,  saying,  1 that  she  did  not  mean  to  come.’  The  king, 
in  high  fury,  consulted  his  wise  men  what  sentence  ought  to  be  passed 
upon  Yashti.  They  all  agreed  to  advise  that  she  ought  to  be  deposed, 
saying,  4 This  deed  of  the  queen  will  go  abroad  to  all  women,  so  that 
they  will  despise  their  husbands.’ 

Queen  Yashti  was  accordingly  deposed,  and  a number  of  the  most 
beautiful  young  maidens  were  brought  together  from  various  parts  of 
the  empire,  that  from  them  the  king  might  select  his  queen  to  take  the 
place  of  Yashti.  Among  these  maidens  was  Esther,  the  niece  of  Mar- 
dochai,  a Jewess  of  the  captivity  of  Eabuchodonosor,  who  soon  became 
so  much  beloved  by  the  king,  that  he  placed  the  royal  crown  on  hei 
head  in  the  room  of  Yashti.  Esther,  however,  had  said  nothing  about 
her  being  a Jewess ; for  Mardochai,  her  uncle,  had  so  instructed  her. 


151 


About  this  time  one  Aman,  an  Amalekite  of  the  race  of  Agag,  be- 
came advanced  in  the  king’s  favour  above  all  the  other  princes,  so  that 
all  the  king’s  servants,  that  were  at  the  doors  of  the  palace,  bent  their 
knees,  and  worshipped  Aman ; for  so  the  king  had  commanded  them : 
Mardochai  alone  did  not  bend  his  knee,  nor  worship  him.  How  when 
Aman  had  heard  this,  and  had  proved  by  experience  that  Mardochai 
did  not  bend  his  knee  to  him,  nor  worship  him,  he  was  exceedingly  angry. 
And  he  counted  it  as  nothing  to  lay  his  hands  upon  Mardochai  alone ; 
for  he  had  heard  that  he  was  of  the  nation  of  the  Jews,  and  he  chose 
rather  to  destroy  all  the  nation  of  the  Jews  that  were  in  the  kingdom 
of  Assuerus.  He  accordingly  went  to  the  king,  and  representing  to  him 
that  there  were  in  his  dominions  a people  that  had  laws  and  ceremonies 
unlike  all  other  people,  and  that  they  were  noted  for  being  rebellious 
against  kings,  he  urged  that  it  was  expedient  for  the  safety  of  the  king’s 
empire  that  they  should  be  destroyed.  The  king  hereupon  gave  him  let- 
ters to  the  effect,  that  on  the  thirteenth  day  of  the  twelfth  month  the 
people  should  everywhere  rise  up  to  kill  and  destroy  the  Jews,  and  to 
make  a spoil  of  their  goods.  The  couriers  that  were  sent  out  made  haste 
to  fulfil  the  king’s  commandment.  And  immediately  the  edict  was  hung 
up  in  Susa,  the  king  and  Aman  feasting  together,  and  all  the  Jews  that 
were  in  the  city  weeping. 

When  Mardochai  heard  of  the  edict,  he  rent  his  garments,  and 
covered  himself  with  sackcloth,  strewing  ashes  on  his  head,  and  thus 
went  to  sit  at  the  gate  of  the  king’s  palace.  Word  was  brought  to 
Esther  the  queen,  that  Mardochai  was  sitting  in  sackcloth  at  the  king’s 
gate.  Esther  sent  to  know  what  was  the  reason  for  his  sitting  thus  in 
sackcloth.  Mardochai  sent  word  to  her  of  all  that  had  happened,  and 
gave  her  messenger  a copy  of  the  edict.  Esther,  on  receiving  the  copy 
of  the  edict,  understood  what  was  required  from  her,  and  sent  an  ans- 
wer to  Mardochai,  6 that  he  must  know  that  it  would  be  death  for  her 
to  go  into  the  inner  palace  to  the  king,  except  the  king  should  hold  out 
the  golden  sceptre  in  token  of  clemency,  and  that  she  had  not  been 
called  to  the  king  for  thirty  days.’  Yet  when  Mardochai  insisted,  say- 
ing, 1 Who  knoweth  whether  thou  art  not  therefore  come  to  the  kingdom 
that  thou  mightest  be  ready  for  such  a time  as  this  T Esther  sent  word  to 
Mardochai  to  gather  all  the  Jews  together  to  pray  for  her,  and  that  she 
would  go  to  the  king  and  expose  herself  to  death  and  danger.  On  the 
third  day  Esther  attired  herself,  and,  trembling  as  she  went,  presented 
herself  to  the  king.  The  king  was  pleased,  and  extended  to  her  the 
golden  sceptre,  saying,  ‘ What  wilt  thou,  queen  Esther?’  Esther  asked  the 
king  to  come  with  Aman  to  a banquet  which  she  had  prepared.  The  king 
graciously  assented,  and  came  with  Aman  to  the  banquet.  Esther,  how- 
ever, would  not  make  her  request  known,  but  promised,  if  the  king  would 
come  with  Aman  on  the  following  day,  then  she  would  make  it  known. 

Aman,  overjoyed  at  this  second  invitation,  went  home ; but  his  joy 
was  troubled  at  seeing  Mardochai  still  refusing  so  much  as  to  rise  from 


152 


his  seat  as  he  passed ; his  wife,  however,  comforted  him,  by  advising 
him  to  order  a gibbet  fifty  cubits  high,  and  to  ask  the  king  the  next  day 
that  Mardochai  might  be  hanged  on  it.  The  same  night  the  king  was 
sleepless,  and  commanded  for  his  entertainment  that  the  records  of  the 
kingdom  should  be  brought.  Hearing  the  portion  read  in  which  it  was 
told  how  Mardochai  had  discovered  the  treason  of  two  officers  of  the 
palace,  the  king  asked  what  reward  Mardochai  had  received.  His  ser- 
vants answered,  ‘None.’  At  this  moment  Aman  came  in,  and  the  king 
said  to  him,  ‘ What  ought  to  be  done  to  the  man  whom  the  king  de- 
lighteth  to  honour?  Aman,  thinking  this  could  be  none  other  than  him- 
self, said,  ‘ Let  him  be  clothed  with  the  king’s  apparel,  and  let  the  first 
of  the  king’s  princes  hold  his  horse,  and  go  before  him  through  the 
streets,  crying,  “ Thus  shall  he  be  honoured,  whom  the  king  delighteth 
to  honour.”  ’ The  king  commanded  Aman  to  go  and  do  as  he  had  spoken 
to  Mardochai  the  Jew.  Aman  dared  not  disobey,  and  when  ho  had  done 
so,  he  went  to  his  house  mourning,  and  having  his  head  covered. 

It  was  time  for  him  now  to  go  to  the  banquet ; at  which,  when  the 

king  was  warm 
with  wine,  and 
had  inquired  of 
the  queen  what 
was  her  will,  she 
answered,  ‘ If  I 
have  found  fa- 
vour in  thy  sight, 
0 king,  and  if  it 
please  thee,  give 
me  my  life,  for 
which  I ask,  and 
my  people,  for 
which  I request. 
Tor  we  are  given 
up,  I and  my 
people,  to  be  de- 
stroyed, to  be 
slain,  and  to  pe- 
rish. And  would 
God  we  were 
sold  for  bond- 
men  and  bond- 
women  ; the  evil 
might  be  borne 
with,  and  I would 

QUEEN  ESTHER  INTERCEDES  AND  SAVES  HER  PEOPLE.  have  mOUmed  in 

silence ; but  now  we  have  an  enemy  whose  cruelty  redoundeth  upon  the 
king.’  And  king  Assuerus  answered  and  said,  ‘ Who  is  this,  and  ot 


153 


what  power,  that  he  should  do  these  things  V And  Esther  said,  ‘ It  is 
this  Aman  that  is  onr  adversary  and  most  wicked  enelny., 

Aman  hearing  this  was  forthwith  astonished,  not  being  able  to  bear 
the  countenance  of  the  king  and  the  queen.  In  vain  he  fell  on  his  knees 
before  queen  Esther.  Harbona,  one  of  the  officers  in  waiting,  said  to  the 
king,  4 Behold,  the  gibbet  which  he  hath  prepared  for  Mardochai,  who 
spoke  for  the  king,  stands  in  Aman’s  house,  fifty  cubits  high.’  The  king 
said, 4 Hang  him  upon  it.’  So  Aman  was  hanged  upon  the  gibbet  which 
he  had  prepared  for  Mardochai. 

The  same  day  the  king  raised  Mardochai  to  the  rank  in  his  kingdom 
which  had  been  held  by  Aman,  and  letters  were  sent  to  revoke  the  for- 
mer letters.  And  when  the  danger  to  the  Jews  was  over,  Mardochai  and 
Esther  wrote  letters  that  the  14th  and  15th  of  the  month  Adar  should 
be  kept  with  solemn  honour  for  a perpetual  remembrance  as  holy  days; 
for  on  those  days  the  Lord  had  turned  their  sorrow  into  mirth  and  joy. 

Esther  the  queen  is  a type  of  Mary’s  intercessory  power  in  the  court  of  the 
King  of  Heaven,  her  Divine  Son.  Esther  saved  her  people  by  her  intercession. 
4 Who  knoweth  that  thou  art  not  therefore  come  to  the  kingdom,  that  thou 
mightest  he  ready  for  such  a time  as  this?’  said  Mardochai  to  Esther.  What 
are  not  the  gifts  and  graces  which  Mary  can  obtain  for  those  on  earth  who 
show  the  same  faith  in  her  intercession  which  Mardochai  showed  in  the  inter- 
cession of  queen  Esther  in  the  court  of  Assuerus  ? 

Sixth  Subdivision.— The  Apostasy  from  the  Law  of  Moses. 

§ 80.  The  apostasy  of  the  Jews,  from  the  law  of  Moses  to  the  customs 
and  literature  of  the  Greeks . 

The  reform  of  Esdras  bad.  been  to  restore  the  knowledge  of  the  sacred 
scriptures  to  the  people  ; according  to  the  tenor  of  the  Persian  decree,  ‘ to 
appoint  judges  for  them  that  know  the  law  of  God,  and  to  teach  freely 
them  that  are  ignorant.’  Esdras,  in  pursuance  of  this  decree,  founded 
the  synagogue  worship,  as  it  exists  among  the  Jews  to  this  day.  In  the 
synagogue,  the  law  of  Moses  and  the  books  of  the  prophets  were  publicly 
read  and  expounded  to  the  people  on  the  Sabbath,  and  other  festivals  of 
the  law,  by  the  sagan,  or  president  of  the  synagogue,  and  others  under 
him.  Schools  also  were  erected  for  the  people  by  Esdras,  and  the  basis 
of  the  instruction  given  in  them  was  Jewish  history,  founded  on  the 
sacred  scriptures.  The  work  of  Esdras  would  seem  to  have  borne  great 
fruit;  for  during  the  Persian  empire  the  Temple  of  Jerusalem  was  held 
in  high  honour  even  among  distant  nations,  and  it  often  received  from 
them  the  most  magnificent  gifts.  Alexander  the  Great,  passing  by  Jeru- 
salem with  his  army,  visited  the  high-priest,  and  made  rich  offerings  to 
the  Temple.  Learning  also  from  the  high-priest,  that  his  victories  over 
the  Persians  were  predicted  in  their  sacred  scriptures,  he  ever  afterwards 
held  their  Temple  in  the  highest  veneration,  as  a sanctuary  of  the  God  of 
heaven.  Alexander  died  young,  and  his  generals  divided  his  conquered 
empire  into  four  parts,  making  themselves  into  kings  of  four  separate 


154 


kingdoms,  Greece,  Asia  Minor,  Syria,  and  Egypt.  Thus  the  state  of 
Juda,  as  remodelled  by  Esdras,  came  again  to  be  placed  between  the 
new  Greek  kingdom  in  Egypt  and  the  Syrian  Greek  kingdom,  of  which 
Antioch  became  the  capital  city.  This  brought  the  Jews  in  contact  with 
the  Greeks,  who  were  noted  for  immorality  and  excesses  of  the  most  de- 
grading kinds,  which  by  the  law  of  Moses  were  forbidden  under  the 
strongest  penalties,  as  most  abominable  in  the  sight  of  God ; but  who 
in  other  respects  were  the  most  refined  and  intellectual  people  of  the 
whole  world,  esteeming  every  other  people  as  barbarians. 

Erom  this  contact  with  the  known  refinement  of  the  Greeks,  there 
grew  up  amongst  the  Jews  a very  bad  spirit  of  contempt  for  their  own 
Mosaic  Customs,  and  especially  for  the  learning  and,  knowledge  founded 
on  their  own  sacred  scriptures.  There  were  Jews  who  began  to  com- 
plain that  their  ideas  were  behind  those  of  the  rest  of  the  world ; that 
they  were  become  out  of  date  ; and  that  since  they  had  made  themselves 
so  unlike  all  the  other  nations,  nothing  but  evil  had  befallen  them.  The 
same  bad  spirit  also  began  to  find  its  way  among  the  priests,  insomuch 
that  the  writer  of  the  second  Book  of  Maccabees  says,  4 they  were  no 
longer  now  occupied  about  the  offices  of  the  altar,  but,  despising  the 
Temple  and  neglecting  the  sacrifices,  hastened  to  be  partakers  of  the 
games,  and  of  the  exercise  of  the  discus.  And  setting  naught  by  the 
honours  of  their  fathers,  they  esteemed  the  Grecian  glories  for  the  best.’ 
This  state  of  things  offered  a favourable  opportunity  to  an  impious 
wretch,  one  Jason,  the  brother  of  Onias  the  lawful  high-priest,  to  intrude 
himself  into  the  office  of  the  high-priesthood.  He  went  to  the  reigning 
Syrian  king,  Antiochus  Epiphanes,  and  through  the  offer  of  a large  sum 
of  money  as  a bribe,  he  was  sent  back  to  Jerusalem  as  high-priest,  in  the 
place  of  Onias,  having  undertaken  to  bring  over  his  countrymen  to  the 
customs  and  ideas  of  the  Greeks.  For  this  purpose  he  erected  a Gymna- 
sium, or  large  G overnment  College,  in  Jerusalem,  in  which  heathen  school- 
books, as  selected  and  approved  by  the  Greek  government,  were  exclu- 
sively used,  and  from  which  the  holy  books  of  Moses  and  the  prophets 
of  Israel  were  banished.  The  most  frightful  immorality  was  also  en- 
couraged among  the  young  Jews,  the  better  to  assimilate  them  to  their 
heathen  neighbours,  and  to  bring  them  up  in  hatred  and  contempt  of 
the  law  of  Moses.  Such  was  the  apostasy  which  now  threatened  the 
entire  ruin  of  the  law  of  God,  promulgated  in  thunders  and  earthquakes 
from  the  holy  mountain  of  Sinai.  But  acting  wickedly  against  the  law 
of  God,  says  the  sacred  historian,  doth  not  pass  unpunished. 

It  is  worthy  of  remark,  that  the  policy  of  taking  up  education  on  the  part 
of  the  Greek  government  was  directly  intended  as  a blow  to  the  religion  of 
Moses.  ‘ King  Antiochus,’  says  the  sacred  writer,  ‘ wrote  to  all  his  kingdom, 
that  all  the  people  should  be  one,  and  that  every  one  should  leave  his  own 
law.  And  all  nations  consented,  according  to  the  word  of  king  Antiochus.  And 
many  of  Israel  consented  to  his  service,  and  they  sacrificed  to  idols,  and  pro- 
faned the  Sabbath.’  Education  was  thus  actually  made  into  a deadly  instru- 
ment against  religion. 


155 


§ 81.  The  persecution.  MattatMas , the  father  of  the  Maccabees. 

Antioclms  came  to  Jerusalem  on  his  return  from  his  campaign  in 
Egypt,  and  made  himself  master  of  it  hy  a sudden  attack.  He  was  now 
determined  to  root  out  the  law  of  Moses,  and  he  therefore  proceeded  to 
defile  the  Temple,  which  he  did  hy  placing  an  image  of  Jupiter  Olympius 
before  the  altar,  and  by  offering  swine’s  flesh  upon  it.  He  also  required  all 
the  inhabitants  to  eat  of  the  sacrifices.  Eleazar,  one  of  the  chief  of  the 
scribes,  of  an  advanced  age,  set  the  example  of  refusing,  and  was  cruelly 
bastinadoed  to  death.  Seven  brethren,  with  their  mother,  were  now 
brought  before  the  king,  and  were  required  to  eat  of  the  swine’s  flesh. 
The  first  who  was  called  upon  refused,  whereupon  the  king,  being  angry, 
commanded  frying-pans  and  brazen  caldrons  to  be  made  hot ; which 
forthwith  being  heated,  he  commanded  to  cut  out  the  tongue  of  him  that 
had  spoken  first ; and  the  skin  of  his  head  being  drawn  off,  to  chop  off 
also  the  extremities  of  his  hands  and  feet,  the  rest  of  his  brethren  and 
his  mother  looking  on.  And  when  he  was  now  maimed  in  all  parts,  he 
commanded  him,  being  yet  alive,  to  be  brought  to  the  fire,  and  to  be 
fried  in  the  frying-pan ; and  while  he  was  suffering  therein  long  torments, 
the  rest,  together  with  the  mother,  exhorted  one  another  to  die  manfully. 
Thus,  one  after  another,  perished  the  mother  and  her  seven  sons. 

As  the  apostasy  began  to  extend  itself  from  Jerusalem  to  the  other 
cities  and  villages  where  there  were  synagogues  of  Jews,  Mattathias,  a 
priest,  who  dwelt  in  Modin  when  the  officers  from  king  Antiochus  came 
there  to  compel  the  people  of  Modin  to  offer  sacrifices  as  the  Gentiles, 
rose  up,  and  said  with  a loud  voice,  ‘ Although  all  nations  obey  king 
Antiochus,  so  as  to  depart  every  man  from  the  service  of  the  law  of  his 
fathers  and  consent  to  the  king’s  commandments,  I and  my  sons  and  my 
brethren  will  obey  the  law  of  our  fathers.  God  be  merciful  unto  us.  It 
is  not  profitable  for  us  to  forsake  the  law  and  the  judgments  of  God ; we 
will  not  hearken  to  the  words  of  king  Antiochus,  neither  will  we  sacri- 
fice and  transgress  the  commandments  of  our  law  to  go  another  way:’ 
Now,  as  he  left  off  speaking  these  words,  there  came  a certain  Jew  in  the 
sight  of  all  to  sacrifice  to  the  idols  upon  the  altar  in  the  city  of  Modin, 
according  to  the  king’s  commandment.  And  Mattathias  saw  and  was 
grieved,  and  his  reins  trembled,  and  his  wrath  was  kindled  according  to 
the  judgment  of  the  law,  and  running  upon  him,  he  slew  him  upon  the 
altar;  moreover,  the  man  whom  king  Antiochus  had  sent,  and  who 
compelled  them  to  sacrifice,  he  slew  at  the  same  time,  and  pulled  down 
the  Greek  altar,  and  showed  zeal  for  the  law,  as  Phineas  did  by  Zamri. 

The  signal  of  resistance  thus  given,  Mattathias  and  his  sons  left  all 
they  had  in  the  city  and  fled  to  the  mountains,  where  they  gathered  around 
them  an  army  of  those  who,  like  themselves,  would  not  join  in  the  apos- 
tasy. Erom  their  fastnesses  they  made  inroads  into  the  cities  of  Israel, 
throwing  down  the  Gentile  altars,  restoring  the  law,  and  bringing  the 
vengeance  of  God  upon  the  apostates.  As  they  were  thus  engaged,  the 


days  drew  near  for  Mattathias  to  die,  and  calling  his  sons,  he  said  to 
them  : 


Now  hath  pride  and  chastisement  got- 
ten strength,  and  the  time  of  destruction, 
and  the  wrath  of  indignation. 

Now  therefore,  O my  sons,  be  ye  zeal- 
ous for  the  law,  and  give  your  lives  for 
the  covenant  of  your  fathers. 

And  call  to  remembrance  the  works 
of  the  fathers,  which  they  have  done 
in  their  generations  ; and  you  shall  re- 
ceive great  glory,  and  an  everlasting 
name. 

Was  not  Abraham  found  faithful  in 
temptation,  and  it  was  reputed  to  him 
unto  justice  ? 

Joseph  in  the  time  of  his  distress  kept 
the  commandment,  and  he  was  made 
lord  of  Egypt. 

Phineas  our  father,  by  being  fervent 
in  the  zeal  of  God,  received  the  covenant 
of  an  everlasting  priesthood. 

Jesus,  whilst  he  fulfilled  the  word, 
was  made  ruler  in  Israel. 


Caleb,  for  bearing  witness  before  the 
congregation,  received  an  inheritance. 

David  by  his  mercy  obtained  the 
throne  of  an  everlasting  kingdom. 

Elias,  while  he  was  full  of  zeal  for  the 
law,  was  taken  up  into  heaven. 

Ananias  and  Azarias  and  Misael,  by  be- 
lieving, were  delivered  out  ©f  the  flame. 

Daniel  in  his  innocency  was  delivered 
out  of  the  mouth  of  the  lions. 

And  thus  consider  through  all  genera- 
tions that  none  that  trust  in  Him  fail 
in  strength. 

And  fear  not  the  words  of  a sinful 
man ; for  his  glory  is  dung  and  worms. 

To-day  he  is  lifted  up,  and  to-morrow 
he  shall  not  be  found,  because  he  is  re- 
turned into  his  earth  ; and  his  thought 
is  come  to  nothing. 

You  therefore,  my  sons,  take  courage, 
and  behave  manfully  in  the  law;  for  by 
it  you  shall  be  glorious. 


§ 82.  The  fight  icith  the  Gentiles.  Jiidas  Maccabeus  recovers  the  Temple, 
and  restores  the  daily  sacrifice . The  judgment  of  God  upon  Antiochus. 

By  His  prophet  Zacharias,  God  had  said,  ‘ I will  raise  up  thy  sons, 
0 Sion,  above  thy  sons,  0 Greece’  (Zach.  ix.  13).  This  was  now  to  he  put 
to  the  test.  Jew  and  Greek  were  now  fairly  pitted  against  each  other.  / 

Judas  Maccabeus,  on  the  death  of  his  father,  followed  the  example 
of  David ; and  his  enemies  saw  that  he  gained  ground  little  by  little, 
and  that  things  for  the  most  part  succeeded  prosperously  with  him,  and 
the  fame  of  his  valour  spread  everywhere.  At  length  Antiochus  heard 
of  his  successes,  and  nothing  would  satisfy  him  but  that  the  whole  na- 
tion of  the  Jews  should  be  rooted  out.  He  gave  command,  therefore,  for 
the  raising  of  an  army  of  soldiers  of  all  nations,  which  he  placed  under 
the  orders  of  his  general  Lysias.  The  force  consisted  of  40,000  foot  and 
7000  horse,  and  elephants  armed  with  towers;  and  so  confident  were 
they  of  success,  that  they  sent  word  to  the  merchants  of  the  cities  of  the 
sea-coast  to  bring  their  money  to  be  ready  to  buy  up  the  Jewish  pri- 
soners for  slaves.  Thinking  to  surprise  Judas,  Gorgias  was  sent  with  a 
force  to  attack  him  by  night ; but  Judas,  hearing  of  this  manoeuvre,  de- 
termined to  take  advantage  of  it,  and  left  his  camp  by  night  to  be  ready 
early  in  the  morning  to  attack  the  army  of  Lysias  in  the  plain.  When 
the  Jews  stood  before  their  enemies,  only  3000  in  number  and  badly 
armed,  Judas  said  to  the  men  that  were  with  him,  ‘ Fear  ye  not  their 
multitude,  neither  be  ye  afraid  of  their  assault.  Bemember  in  what 
manner  our  fathers  were  saved  in  the  Bed  Sea,  when  Pharao  pursued 
them  with  a great  army.  And  now  let  us  cry  to  heaven ; and  the  Lord 


157 


will  have  mercy  on  ns,  and  will  remember  the  covenant  of  our  fathers, 
and  will  destroy  this  army  before  our  face  this  day.  And  all  nations 
shall  know  that  there  is  One  that  redeemeth  and  delivereth  Israel.’  The 
battle  began,  and  the  army  of  Lysias  was  utterly  routed.  Judas  took 
the  spoils  of  their  camp,  and  the  money  that  the  merchants  had  brought 
for  the  purpose  of  buying  the  prisoners.  The  same  day  also  he  defeated 
Gorgias  and  his  detachment.  After  this  victory,  and  another  equally 
decisive  the  following  year,  they  went  up  to  Jerusalem;  and  when  they 
saw  there  the  sanctuary  lying  desolate  and  the  altar  profaned,  they  fell 
to  the  ground  on  their  faces,  and  they  sounded  with  the  trumpets  of 
alarm,  and  they  cried  towards  heaven.  Still,  Judas  Maccabeus,  taking 
courage,  set  himself  to  cleanse  the  Temple ; and  on  the  twentieth  day 
of  the  ninth  month,  the  day  on  which  it  had  been  defiled  by  the  hea- 
then, they  dedicated  the  altar  anew,  with  hymns  and  canticles  and 
thanksgivings,  and  kept  the  feast  with  great  joy  for  eight  days,  Judas 
Maccabeus  and  all  the  Church  of  Israel  decreeing  that  the  feast  should 
be  kept  for  a perpetual  remembrance. 

The  youngest  of  the  seven  brothers  whom  Antiochus  had  put  to 
death  had  said  to  him,  ‘ Thou  hast  not  yet  escaped  the  wrath  of  the 
Almighty  God,  who  beholdeth  all  these  things.’  This  was  now  to  come 
true,  in  a very  signal  way.  Antiochus,  hearing  that  the  city  Elymais 
in  Persia  possessed  a temple  exceedingly  rich  in  silver  and  gold,  marched 
against  it,  intending  to  pillage  it ; but  the  inhabitants  rushed  to  arms, 
shut  their  gates,  and  defeated  him.  Mortified  at  this  repulse,  he  set  out 
for  Babylon,  and  coming  to  Ecbatana,  he  there  heard  of  the  complete 
rout  of  his  armies  in  Judea,  and  that  the  Jews  had  grown  strong  by  their 
spoils  of  armour  and  money.  Swelling  with  vexation,  he  vowed  that  he 
would  come  to  Jerusalem,  and  make  it  a common  burying-place  of  the 
Jews.  But  the  Lord  the  God  of  Israel,  that  seeth  all  things,  struck  him 
with  an  incurable  and  an  invisible  plague ; for  as  soon  as  he  had  ended 
these  words,  a dreadful  pain  in  his  bowels  came  upon  him,  and  bitter 
torments  of  the  inner  parts.  To  make  his  case  worse,  he  commanded  to 
urge  his  chariot  forward,  in  the  eagerness  of  his  desire  to  be  revenged  on 
the  Jews,  so  vehemently  that  he  fell  out,  and  was  so  bruised  that  he 
was  obliged  to  be  carried  in  a litter.  His  body  now  began  to  swarm 
with  worms,  his  flesh  fell  off  his  bones,  and  the  bad  smell  that  came 
from  him  was  such  that  his  bearers  could  not  endure  to  carry  him,  nor 
his  soldiers  bear  to  come  near  him.  Thus  the  murderer  and  the  blas- 
phemer, being  grievously  struck,  as  he  himself  had  treated  others,  died 
a miserable  death  in  a foreign  country  among  the  mountains. 

It  is  remarkable  that  in  the  midst  of  his  torments  Antiochus  turned  a com- 
plete coward,  and  wrote  an  abject  letter  to  the  Jews  ; and  he,  who  a little  be- 
fore vowed  that  he  would  give  the  Jews  to  he  devoured  by  the  birds  and  the 
wild  beasts,  now  professed  himself  ready  to  become  a Jew,  and  to  go  through 
every  place  of  the  earth  declaring  the  power  of  God.  But  for  all  this,  the 
wretch  did  not  obtain  mercy,  nor  did  his  pains  cease;  for  the  just  judgment  of 
God  was  fallen  upon  him. 


158 


§ 83.  The  offering  of  sacrifices  for  those  who  had  fallen  in  battle . 

The  alliance  with  the  Romans , and  the  death  of  Judas. 

Judas  after  this  continued  to  fight  many  battles  against  the  enemies 
of  God  and  of  the  law  of  Moses,  in  one  of  which  several  of  his  own  sol- 
diers lost  their  lives.  The  following  day,  when  they  came  to  bury  the 
dead,  they  found  under  the  tunics  of  the  slain  some  of  the  gifts  that  had 
been  offered  to  the  idols,  which  Jews  were  forbidden  by  the  law  to 
touch;  upon  which  it  became  manifest  to  all  what  it  was  that  had  caused 
their  death.  They  all  therefore  cried  to  the  Lord,  that  the  sin  of  the 
fallen  might  be  forgiven;  and  Judas  made  a collection  of  12,000  drach- 
mas of  silver,  which  he  sent  to  Jerusalem,  that  sacrifices  might  be  offered 
for  those  who  had  fallen.  Tor  he  considered  ‘that  it  is  a holy  and  whole- 
some thought  to  pray  for  the  dead,  that  they  may  be  loosed  from  their 
sins’  (2  Macc.  xii.  46). 

After  this,  Judas  sent  an  embassy  to  the  Romans,  to  request  an  alli- 
ance with  them,  having  heard  of  the  fame  of  their  victories.  But  no  sooner 
was  the  alliance  with  the  Roman  state  completed  than  a' general  panic 
seized  upon  all  the  followers  of  Judas.  Out  of  three  thousand  that  were 


JUDAS  MACCABEUS  IS  BUEIED  IN  MODIN. 


159 


with  him,  more  than  two  thousand  deserted.  Judas,  feeling  that  the 
hour  was  come  to  sacrifice  his  life  for  the  honour  of  God  and  the  holy 
law  of  his  nation,  said  to  them  that  remained,  ‘Let  us  arise,  and  go 
against  our  enemies,  if  we  may  "be  able  to  fight  against  them.’  But  they 
said,  ‘We  shall  not  be  able ; let  us  save  our  lives  now,  and  return  to 
our  brethren,  and  then  we  will  fight  against  them;  for  we  are  but  few.’ 
Then  Judas  said,  4 God  forbid  we  should  do  this  thing,  and  flee  away 
from  them ; if  our  time  be  come,  let  us  die  manfully  for  our  brethren, 
and  let  us  not  stain  our  glory.’  The  battle  was  hard  fought,  and  there 
fell  many  wounded  on  the  one  side  and  the  other.  At  length,  overcome 
by  numbers,  Judas  was  slain,  and  the  rest  fled  away.  And  Jonathan  and 
Simon  took  Judas  their  brother,  and  buried  him  in  the  sepulchre  of  their 
fathers  in  the  city  of  Modin.  And  all  the  people  of  Israel  bewailed  him 
with  great  lamentation,  and  they  mourned  for  him  many  days.  And  they 
said,  4 How  is  the  mighty  man  fallen,  that  saved  the  people  of  Israel !’ 
The  sovereignty  after  this  continued  in  the  family  of  the  Maccabees, 
who,  through  many  a hard- won  battle,  maintained  the  independence  of 
their  nation,  until  the  Roman  empire  began  to  gain  a footing  in  Asia,  and 
supplanted  the  kingdoms  which  Alexander’s  generals  had  founded. 

It  is  well  worthy  of  remark  that  the  army  of  Judas  never  lost  its  courage 
until  the  alliance  had  been  formed  with  the  Roman  power.  ‘ Put  not  your 
trust  in  princes,’  holy  David  had  said;  ‘ for  vain  is  the  hck->  of  man.’  Judas 
Maccabeus  learned  the  truth  of  these  words  at  the  price  or  his  life  ; for  his 
Roman  alliance  was  of  no  help  to  him  in  the  hour  of  his  need. 

Seventh  Subdivision. — Subjection  of  Israel  to  the  Roman  Empire. 

§ 84.  The  sceptre  departs  from  Juda , according  to  the  prophecy  of  the 
patriarch  Jacob;  and  the  time  fixed  for  the  coming  of  Messias,  the 
Expectation  of  all  the  Nations , begins  to  draw  near . 

Herod,  surnamed  the  Great,  who  overthrew  the  constitution  estab- 
lished by  Esdras,  and  who  brought  the  Jews  finally  under  the  dominion 
of  the  Romans,  being  made  king  of  Judea  by  a decree  of  the  Senate 
(b.c.  40),  was  born  (b.c.  72)  of  a noble  family  in  Idumea.  He  was  in- 
troduced to  political  life  at  a very  early  age;  and  as  he  had  the  discernment 
to  see  that  Roman  favour  was  the  only  way  to  power,  he  paid  court  most 
attentively  to  each  Roman  general  as  they  succeeded  each  other  in  com- 
mand of  the  army  of  Asia.  To  gain  a party  also  with  the  J ews,  he  allied 
himself  ig.  marriage  with  Mariamne,  a granddaughter  of  Hvrcanus. 

Thus,  proceeding  step  by  step  in  his  ambitious  designs,  he  became 
extremely  hateful  to  the  doctors  of  the  Sanhedrim  and  the  principal  Jews, 
who  perceived  clearly  what  his  plans  were.  Those  who  preserved  their 
national  pride  saw  in  him  a foreign  adventurer  of  the  hated  race  of  the 
Idumeans ; and  those  who  were  still  really  zealous  for  the  law  of  Moses 
saw  in  him  a man  without  any  religion,  who  was  quite  ready  to  profess 
a zeal  for  the  law  of  Moses,  and  to  spend  money  on  rebuilding  the  Tem- 
ple, if  there  was  any  end  to  be  gained  by  it  for  himself,  but  who  would 


Key  to  the  Topography  of  the  Bird’s-eye  View. 


A Mount  Sion. 

B Acra.  [Moriah). 

C Site  of  the  Temple  (Mt. 
D Ophel. 

E Bezetha. 

F F Valley  of  Jehosophat. 

G Valley  of  Hinnom. 

H Hill  of  ‘ Evil  Council.’ 

J Siloam. 

K Gethsemane. 

L L Mount  of  Olives. 

M The  Field  of  Blood. 

N Ccenaculum. 

O Gate  of  Damascus. 

P Grotto  of  Jeremiah. 

Q Church  of  Ascension. 

B Gardens  of  Olives. 

S Absalom’s  Tomb. 

T Brook  Cedron. 

U Dung  Gate. 

V Pools  of  Siloam. 

X Mosk  of  Omar. 

Y „ El  Aksa. 

Z Wailing-place  for  Jews. 


a Via  Dolorosa. 
b Crowning  with  Thorns. 
c Scala  Sancta. 
d House  of  Pilate. 
e ‘ Ecce  Homo.* 

/ Pretorium. 
g Pool  of  Bethesda. 
h Gate  of  St.  Stephen. 
i Simon  of  Cyrene. 
k St.  Veronica. 

1 Gate  of  Criminals. 
m Holy  Sepulchre. 

n Pool  of  Ezechias. 
o Gennath,  or  Gardens. 
p Tower  of  David. 
q House  of  Annas. 
r House  of  Caiphas. 
s House  of  B.V.M. 
t St.  Peter’s  weeping. 
u Golden  Gate  of  Temple. 
w Disciples  asleep. 
x Ascent  of  Mount  Olivet. 
y Judas  kisses  Christ. 

2 Tomb  of  B.V.M. 


THE  NEW  EPOCH  OF  CHRISTIAN  HISTORY  BEGINS  IN  JESUS  CHRIST, 


THE  MESSIAS  OF  THE  HEBREW  PEOPLE,  AND  THE  EXPECT. 

THE  NATIONS  AND  people  OF  THE  EARTH. 


m OF  ALL 


First  Era  of  the  Christian  History : the  Life  of  Jesns  Christ. 

1.  The  Birth  and  Childhood  of  Jesus  Christ. 

§ 1.  The  Archangel  appears  to  Zacharias  in  the  Temple . 

There  was  in  the  tlays  of  Herod,  the  King  of  Judea,  a certain  priest 
named  Zachary,  of  the  course  of  Abia ; and  his  wife  was  of  the  daugh- 
ters of  Aaron,  and  her  name  Elizabeth.  And  they  were  both  just  be- 
fore God,  walking  in  all  the  commandments  of  the  Lord  without  blame. 


ZACHARIAS  ASKS  THE  ANGEL  FOR  A SIGN  OF  WHAT  HE  HAS  PROMISED. 


And  they  had  no  son,  for  that  Elizabeth  was  barren,  and  they  -were 
both  well  advanced  in  years.  And  it  came  to  pass,  in  the  order  of  his 
course  before  God,  it  was  his  lot  to  offer  incense,  going  into  the  temple 
of  the  Lord.  And  all  the  multitude  of  the  people  was  praying  without, 
at  the  hour  of  incense.  And  there  appeared  to  him  an  angel  of  the 

V M 


THE  NEW  EPOCH  OF  CHRISTIAN  HISTORY  BEGINS  IN  JESUS  CHRIST, 

THE  MESSIAS  OF  THE  HEBREW  PEOPLE,  AND  THE  EXPECT^ON  OF  ALL 
THE  NATIONS  AND  PEOPLE  OF  THE  EARTH. 


First  Era  of  the  Christian  History : the  Life  of  Jesus  Christ. 

1.  The  Birth  and  Childhood  of  Jesus  Christ. 

§ 1.  The  Archangel  appears  to  Zacharias  in  the  Temple. 

There  was  in  the  tlays  of  Herod,  the  King  of  Judea,  a certain  priest 
named  Zachary,  of  the  course  of  Abia ; and  his  wife  was  of  the  daugh- 
ters of  Aaron,  and  her  name  Elizabeth.  And  they  were  both  just  be- 
fore God,  walking  in  all  the  commandments  of  the  Lord  without  blame. 


ZACHARIAS  ASKS  THE  ANGEL  FOR  A SIGN  OF  WHAT  HE  HAS  PROMISED. 


And  they  had  no  son,  for  that  Elizabeth  was  barren,  and  they  were 
both  well  advanced  in  years.  And  it  came  to  pass,  in  the  order  of  his 
course  before  God,  it  was  his  lot  to  offer  incense,  going  into  the  temple 
of  the  Lord.  And  all  the  multitude  of  the  people  was  praying  without, 
at  the  hour  of  incense.  And  there  appeared  to  him  an  angel  of.  the 

V M 


162 


Lord,  standing  on  the  right  side  of  the  altar  of  incense.  And  Zachary 
seeing  him  was  troubled,  and  fear  fell  upon  him.  But  the  angel  said 
unto  him  : 4 Fear  not,  Zachary,  for  thy  prayer  is  heard ; and  thy  wife 
Elizabeth  shall  bear  thee  a son,  and  thou  shalt  call  his  name  John. 
And  thou  shalt  have  joy  and  gladness,  and  many  shall  rejoice  in  his 
nativity.  Eor  he  shall  be  great  before  the  Lord;  and  shall  drink  no 
wine  nor  strong  drink  : and  he  shall  be  filled  with  the  Holy  Ghost, 
even  from  his  mother’s  womb.  And  he  shall  convert  many  of  the  chil- 
dren of  Israel  to  the  Lord  their  God.  And  he  shall  go  before  him  in 
the  spirit  and  power  of  Elias ; that  he  may  turn  the  hearts  of  the  fathers 
unto  the  children,  and  the  incredulous  to  the  wisdom  of  the  just,  to 
prepare  unto  the  Lord  a perfect  people.’  And  Zachary  said  to  the  Angel : 
4 Whereby  shall  I know  this  ? for  I am  old,  and  my  wife  is  advanced  in 
years.’  And  the  Angel  said  to  him  : 4 1 am  Gabriel,  who  stand  before 
God;  and  am  sent  to  speak  to  thee,  and  to  bring  thee  these  good 
tidings.  And  behold,  thou  shalt  be  dumb,  and  shalt  not  be  able  to  speak 
until  the  day  wherein  these  things  shall  come  to  pass,  because  thou  hast 
not  believed  my  words,  which  shall  be  fulfilled  in  their  time.’ 

And  the  people  waited,  wondering  that  he  tarried  so  long  in  the 
temple.  And  when  he  came  out,  he  could  not  speak  to  them  : and  they 
understood  that  he  had  seen  a vision  in  the  temple.  And  he  made 
signs  to  them,  and  remained  dumb.  And  it  came  to  pass  after  the  days 
of  his  office  were  accomplished,  he  departed  to  his  own  house.  And 
after  those  days,  Elizabeth  his  wife  conceived,  and  hid  herself  five 
months,  saying  : 4 Thus  hath  the  Lord  dealt  with  me.’ 

§ 2.  The  Archangel  is  sent  to  the  Blessed  Virgin  Mary  in  Nazareth. 

She  goes  to  visit  her  Cousin  St.  Elizabeth . 

In  the  sixth  month  of  the  same  year,  the  Angel  Gabriel  was  sent 
from  God  into  a city  of  Galilee  called  Nazareth,  to  a virgin  espoused  to 
a man  whose  name  was  Joseph,  of  the  house  of  David,  and  the  virgin’s 
name  was  Mary.  And  the  Angel  being  come  in  said  unto  her : 4 Hail,  full 
of  grace,  the  Lord  is  with  thee ; blessed  art  thou  among  women.’  Mary 
hearing  these  words  was  troubled  at  his  saying,  and  thought  within 
herself  what  manner  of  salutation  this  should  be.  And  the  Angel  said 
to  her  : 4 Eear  not,  Mary,  for  thou  hast  found  grace  with  God.  Behold 
thou  shalt  conceive  in  thy  womb,  and  shalt  bring  forth  a son,  and  thou 
shalt  call  His  name  Jesus.  He  shall  be  great,  and  shall  be  called  the 
Son  of  the  Most  High ; and  the  Lord  God  shall  give  unto  Him  the 
throne  of  David  His  father ; and  He  shall  reign  in  the  house  of  Jacob 
for  ever,  and  of  His  kingdom  there  shall  be  no  end.’  And  Mary  said  to 
the  Angel : 4 How  shall  this  be  done,  because  I know  not  man?  And  the 
Angel  answering,  said  to  her  : 4 The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Most  High  shall  overshadow  thee ; and  therefore 
also  the  Holy  which  shall  be  born  of  thee,  shall  be  called  the  Son  of  God. 
And  behold  thy  cousin  Elizabeth,  she  also  hath  conceived  a son  in  her  old 


163 


age ; and  this  is  the  sixth  month  with  her  that  is  called  barren  : because 
no  word  shall  be  impossible  with  God.’  And  Mary  said : ‘ Behold  the 
handmaid  of  the  Lord ; be  it  done  to  me  according  to  thy  word.’ 


THE  ARCHANGEL  GABRIEL  APPEARS  TO  THE  BLESSED  VIRGIN  MARY. 


And  Mary  rising  up  in  those  days,  went  into  the  hill-country  with 
haste  into  a city  of  Juda.  And  she  entered  into  the  house  of  Zachary, 
and  saluted  Elizabeth.  And  it  came  to  pass,  that  when  Elizabeth  heard 
the  salutation  of  Mary,  the  infant  leaped  in  her  womb.  And  Elizabeth 
was  filled  with  the  Holy  Ghost ; and  she  cried  out  with  a loud  voice, 
and  said  : ‘ Blessed  art  thou  among  women,  and  blessed  is  the  fruit  of  thy 
womb.  And  whence  is  this  to  me,  that  the  mother  of  my  Lord  should 
come  to  me  ? Eor  behold  as  soon  as  the  voice  of  thy  salutation  sounded 
in  my  ears,  the  infant  in  my  womb  leaped  for  joy.  And  blessed  art 
thou  that  hast  believed,  because  those  things  shall  be  accomplished 
which  were  spoken  to  thee  by  the  Lord.’  And  Mary  said  : 


THE  CANTICLE,  MAGNIFICAT. 


My  soul  doth  magnify  the  Lord,  and 
my  spirit  hath  rejoiced  in  God  my  Sa- 
viour. 

Because  He  hath  regarded  the  hu- 
mility of  His  handmaid ; for  behold  from 


henceforth  all  generations  shall  call  me 
blessed. 

Because  He  that  is  mighty  hath  done 
great  things  to  mej  and  holy  is  Hia 
name. 


164 


And  His  mercy  is  from  generation  unto 
generations,  to  them  that  fear  Him. 

He  hath  showed  might  in  His  arm : 
He  hath  scattered  the  proud  in  the  con- 
ceit of  their  heart. 

He  hath  put  down  the  mighty  from 
their  seat,  and  hath  exalted  the  humble. 


He  hath  filled  the  hungry  with  good 
things ; and  the  rich  He  hath  sent  empty 
away. 

He  hath  received  Israel  His  servant, 
being  mindful  of  His  mercy. 

As  He  spoke  to  our  fathers,  to  Abra- 
ham and  to  his  seed  for  ever. 


And  Mary  abode  with  her  about  three  months ; and  she  returned  to  her 
own  house. 


VIEW  OF  THE  PRESENT  CONDITION  OF  NAZARETH. 


§ 3.  The  Birth  of  St.  John  the  Baptist . 

Now  Elizabeth’s  full  time  of  being  delivered  was  come,  and  she 
brought  forth  a son.  And  her  neighbours  and  kinsfolks  heard  that  the 
Lord  had  showed  His  great  mercy  towards  her,  and  they  congratulated 
with  her.  And  it  came  to  pass,  that  on  the  eighth  day  they  came  to 
circumcise  the  child,  and  they  called  him  by  his  father’s  name  Zachary. 
And  his  mother  answering,  said  : 4 Not  so ; but  he  shall  be  called  John.’ 
And  they  said  to  her  : 4 There  is  none  of  thy  kindred  that  is  called  by 
this  name.’  And  they  made  signs  to  his  father,  how  he  would  have  him 
called.  And  demanding  a writing-table,  he  wrote,  saying  : 4 John  is  his 
name.’  And  they  all  wondered^  And  immediately  his  mouth  was  opened, 
and  his  tongue  loosed,  and  he  spoke,  blessing  God.  And  fear  came 
upon  all  their  neighbours ; and  all  these  things  were  noised  abroad  over 
all  the  hill-country  of  Judea.  And  all  they  that  heard  them  laid  them 
up  in  their  hearts,  saying  : 4 What  an  one,  think  ye,  shall  thi^  child  be  V 


165 


For  the  hand  of  the  Lord  was  with  him.  And  Zachary  his  father  was 
filled  with  the  Holy  Ghost ; and  he  prophesied,  saying  : 


THE  CANTICLE, 

Blessed  be  the  Lord  God  of  Israel ; 
because  He  bath  visited  and  wrought 
the  redemption  of  His  people  : 

And  hath  raised  up  an  horn  of  salva- 
tion to  us,  in  the  house  of  David  His 
servant, 

As  He  spoke  by  the  mouth  of  His  holy 
prophets,  who  are  from  the  beginning. 

Salvation  from  our  enemies,  and  from 
the  hand  of  all  that  hate  us. 

To  perform  mercy  to  our  fathers,  and 
to  remember  His  holy  testament. 

The  oath  which  He  swore  to  Abra- 
ham our  father,  that  He  would  grant  to 
us, 

That  being  delivered  from  the  hand 


, BENEDICTUS. 

of  our  enemies,  we  may  serve  Him  with- 
out fear, 

In  holiness  and  justice  before  Him,  all 
our  days. 

And  thou,  child,  shalt  be  called  the 
prophet  of  the  Highest : for  thou  shalt 
go  before  the  face  of  the  Lord  to  pre- 
pare His  ways. 

To  give  knowledge  of  salvation  to  His 
people,  unto  the  remission  of  their  sins. 

Through  the  bowels  of  the  mercy  of 
our  God,  in  which  the  Orient  from  on 
high  hath  visited  us. 

To  enlighten  them  that  sit  in  dark- 
ness and  in  the  shadow  of  death ; to  di- 
rect our  feet  into  the  way  of  peace. 


And  the  child  grew,  and  was  strengthened  in  spirit;  and  was  in  the 
deserts  until  the  day  of  his  manifestation  to  Israel. 


VIEW  OF  THE  PRESENT  CONDITION  OF  BETHLEHEM. 


§ 4.  The  Birth  of  Jesus  Christ  at  Bethlehem . 

How  the  birth  of  Christ  was  in  this  wise  : when  His  Mother  Mary 
was  espoused  to  Joseph,  before  they  came  together,  she  was  found  to 


166 


“be  with  child,  of  the  Holy  Ghost.  Whereupon  Joseph  her  husband 
being  a just  man,  and  not  willing  publicly  to  expose  her,  was  minded 
to  put  her  away  privately.  Eut  while  he  thought  on  these  things,, 
behold,  the  Angel  of  the  Lord  appeared  to  him  in  his  sleep,  saying : 
‘ Joseph,  son  of  David,  fear  not  to  take  unto  thee  Mary  thy  wife,  for 
that  which  is  conceived  in  her  is  of  the  Holy  Ghost ; and  she  shall 
bring  forth  a son,  and  thou  shalt  call  His  name  Jesus,  for  He  shall  save 
His  people  from  their  sins’  (Matt.  i.  18-21). 

And  it  came  to  pass,  that  in  those  days  there  went  out  a decree  from 
Caesar  Augustus,  that  the  whole  world  should  be  enrolled.  This  enroll- 
ing was  first  made  by  Cyrinus,  the  governor  of  Syria.  And  all  went  to 
be  enrolled,  every  one  into  his  own  city. 


And  Joseph  went  up  also  from  Galilee  out  of  the  city  of  Nazareth 
into  Judea,  to  the  city  of  David  which  is  called  Eethlehem,  because  he 
was  of  the  house  and  family  of  David,  to  be  enrolled  with  Mary,  his 
espoused  wife,  who  was  with  child.  And  when  they  were  there,  her 
days  were  accomplished  that  she  should  be  delivered ; and  she  brought 
forth  her  first-born  Son  and  wrapped  Him  in  swaddling  clothes,  and 
laid  Him  in  a manger,  because  there  was  no  room  for  Him  in  the  inn. 

And  there  were  in  the  same  country  shepherds  watching,  and  keeping 


167 

the  night-watches  over  their  flock.  And  behold  an  angel  of  the  Lord 
stood  by  them,  and  the  brightness  of  God  shone  round  about  them ; and 
they  feared  with  a great  fear.  And  the  Angel  said  to  them,  4 Lear  not ; 
for,  behold,  I bring  you  good  tidings  of  great  joy,  that  shall  be  to  all 
the  people : for  this  day  is  born  to  you  a Saviour,  who  is  Christ  the 
Lord,  in  the  city  of  David.  And  this  shall  be  a sign  unto  you.  You 
shall  find  the  Infant  wrapped  in  swaddling  clothes,  and  laid  in  a man- 
ger/ And  suddenly  there  was  with  the  angel  a multitude  of  the  hea- 
venly army,  praising  God,  and  saying  : 4 Glory  to  God  in  the  highest ; 


THE  HOLY  CHILD  JESUS  IS  ADORED  BY  THE  SHEPHERDS  OF  BETHLEHEM. 


and  on  earth  peace  to  men  of  good-will.’  And  it  came  to  pass,  after 
the  angels  departed  from  them  into  heaven,  the  shepherds  said  one  to 
another  : ‘ Let  us  go  over  to  Bethlehem,  and  let  us  see  this  word  that 
is  come  to  pass,  which  the  Lord  hath  showed  to  us.’  And  they  came 
with  haste ; and  they  found  Mary  and  Joseph,  and  the  Infant  lying  in 
the  manger.*  And  seeing,  they  understood  of  the  word  that  had  been 

* Thus  was  fulfilled  the  prophecy  of  Isaias  (vii.  14)  : 4 Behold,  a Virgin  shall 
conceive,  and  bear  a Son,  and  thou  shalt  call  His  name  Emmanuel’  (that  is,  God 
with  us).  As  Moses  was  found  laid  in  a cradle  of  bulrushes,  so  Jesus  Christ  is 
found  laid  on  straw  in  a manger. 


168 


spoken  to  them  concerning  this  Child.  And  all  that  heard  wondered 
at  those  things  that  were  told  them  hy  the  shepherds.  But  Mary  kept 
all  these  words,  pondering  them  in  her  heart.  And  the  shepherds  re- 
turned, glorifying  and  praising  God  for  all  the  things  they  had  heard 
and  seen,  as  it  was  told  unto  them  (Luke  ii.  8-20). 

§ 5.  The  Infant  Jesus  is  circumcised  and  presented  in  the  Temple. 

And  on  the  eighth  day  they  circumcised  Him,  and  called  His  name 
JESUS,  which  was  so  called  by  the  Angel  before  He  was  conceived 
in  the  womb.  And  after  the  days  of  purification  were  accomplished 
they  carried  Him  to  Jerusalem,  to  present  Him  to  the  Lord,  as  it  is 
written  in  the  law  of  the  Lord  : ‘ Every  male  opening  the  womb  shall  be 
called  holy  to  the  Lord ,’  and  to  offer  a sacrifice,  according  as  it  is  written 
in  the  law  of  the  Lord,  a pair  of  turtle  doves  and  two  young  pigeons. 
And  behold  there  was  a man  in  Jerusalem  named  Simeon,  and  this 
man  was  just  and  devout,  waiting  for  the  consolation  of  Israel ; and  the 
Holy  Ghost  was  in  him.  And  he  had  received  an  answer  from  the 
Holy  Ghost,  that  he  should  not  see  death  before  he  had  seen  the  Christ 
of  the  Lord.  And  he  came  by  the  Spirit  into  the  temple.  And  when 
His  parents  brought  in  the  Child  Jesus  to  do  for  Him  according  to  the 
custom  of  the  law,  he  also  took  Him  in  his  arms,  and  blessed  God,  and 
said : ‘Now  Thou  dost  dismiss  Thy  servant,  0 Lord,  according  to  Thy 
word  in  peace  : because  my  eyes  have  seen  Thy  salvation,  which  Thou 
hast  prepared  before  the  face  of  all  people : a light  to  the  revelation 
of  the  Gentiles,  and  the  glory  of  Thy  people  Israel.’  And  His  father 
and  mother  were  wondering  at  those  things  which  were  spoken  con- 
cerning Him.  And  Simeon  blessed  them,  and  said  to  Mary  His  mother  : 
‘ Behold,  this  Child  is  set  for  the  fall  and  for  the  resurrection  of  many 
in  Israel,  and  for  a sign  which  shall  be  contradicted ; and  thy  own  soul 
a sword  shall  pierce,  that,  out  of  many  hearts,  thoughts  may  be  revealed.’ 
And  there  was  one  Anna,  a prophetess,  the  daughter  of  Phanuel,  of  the 
tribe  of  Aser.  She  was  far  advanced  in  years,  and  had  lived  with  her 
husband  seven  years  from  her  virginity.  And  she  was  a widow  until 
four  score  and  four  years,  who  departed  not  from  the  temple,  by  fastings 
and  prayers  serving  night  and  day.  Now  she  at  the  same  hour  coming 
in,  confessed  to  the  Lord,  and  spoke  of  Him  to  all  that  looked  for  the 
redemption  of  Israel.  And  having  performed  all  things  according  to 
the  law  of  the  Lord,  they  returned  into  Galilee  to  their  city  Nazareth. 

§ 6.  The  Holy  Family  return  to  Bethlehem.  Arrival  of  the  Wise  Men 

in  Jerusalem.  The  Wise  Men  adore  the  Infant  Jesus . The  Flight 

into  Egypt.  King  Herod  murders  the  Innocents  of  Bethlehem.  The 

Holy  Family  remain  in  the  land  of  Egypt  till  the  death  of  Herod. 

When  Jesus  therefore  was  born  in  Bethlehem  of  Juda,  in  the  days 
of  king  Herod,  behold  there  came  wise  men  from  the  East  to  Jerusalem, 
saying  : ‘ Where  is  He  that  is  born  King  of  the  Jews  ? for  we  have  seen 


169 


His  star  in  the  East,  and  are  come  to  adore  Him.’  And  king  Herod 
hearing  this,  was  troubled,  and  all  Jerusalem  with  him.  And  assembling 
together  all  the  chief  priests  and  scribes  of  the  people,  he  inquired  of 
them  where  Christ  should  be  born.  But  they  said  to  him  : ‘ In  Beth- 


THE  WISE  MEN  ON  THE  IE  JOUBNEY  MEDITATE  UPON  THE  MEANING  OF  THE  STAB. 


lehem  of  Juda.  For  so  it  is  written  by  the  prophet : “ And  thou  Beth- 
lehem, the  land  of  Juda,  art  not  the  least  among  the  'princes  of  Juda : for 
out  of  thee  shall  come  forth  the  captain  that  shall  ride  My  people  Is- 
raelIf  1 Then  Herod,  privately  calling  the  -wise  men,  learned  diligently 
of  them  the  time  of  the  star  which  appeared  to  them ; and  sending  them 
into  Bethlehem,  said : ‘ Go,  and  diligently  inquire  after  the  Child,  and  when 
you  have  found  Him,  bring  me  word  again,  that  I also  may  come  and 
adore  Him.’  Who  having  heard  the  king,  went  their  way;  and  behold 
the  star  which  they  had  seen  in  the  East  went  before  them,  until  it  came 
and  stood  over  where  the  Child  was.  And  seeing  the  star  they  rejoiced 
with  exceeding  great  joy  (Matt.  ii.  1-12). 

Entering  into  the  house  they  found  the  Child  with  Mary  His  mother, 
and  falling  down  they  adored  Him ; and  opening  their  treasures,  they 
offered  Him  gifts  : gold,  frankincense,  and  myrrh.  And  having  received 
an  answer  in  sleep  that  they  should  not  return  to  Herod,  they  went  back 


170 

another  way  into  their  country.  And  after  the  wise  men  were  departed, 
behold  an  angel  of  the  Lord  appeared  in  sleep  to  Joseph,  saying:  ‘ Arise, 
and  take  the  Child  and  His  mother,  and  fly  into  Egypt : and  be  there 
until  I shall  tell  thee.  Eor  it  will  come  to  pass  that  Herod  will  seek  the 
Child  to  destroy  Him.’  Joseph  arose  and  took  the  Child  and  His  mother 
by  night,  and  retired  into  Egypt : and  He  was  there  until  the  death  of 
Herod : that  it  might  be  fulfilled  which  the  Lord  spoke  by  the  prophet, 
saying  : ‘ Out  of  Egypt  have  I called  My  Son.1  Then  Herod,  perceiv- 


KING  HEROD  MURDERS  THE  INFANTS  OF  BETHLEHEM. 


ing  that  he  was  deluded  by  the  wise  men,  was  exceedingly  angry ; and 
sending,  killed  all  the  men  children  that  were  in  Bethlehem,  and  in.  all 
the  borders  thereof,  from  two  years  old  and  under,  according  to  the  time 
which  he  had  diligently  inquired  of  the  wise  men.  Then  was  fulfilled 
that  which  was  spoken  by  Jeremias  the  prophet,  saying  : 6 A voice  in 
Bamawas  heard,  lamentation  and  great  mourning;  Bachel  bewailing  her 
children,  and  would  not  be  comforted,  because  they  are  not.,7r 

And  when  Herod  was  dead,  behold  an  angel  of  the  Lord  appeared 
in  sleep  to  Joseph  in  Egypt,  saying  : 4 Arise,  and  take  the  Child  and  His 
mother,  and  go  into  the  land  of  Israel : for  they  are  dead  that  sought  the 

* Matthew  ii.  18,  19. 


171 

life  of  the  Child.’  Who  arose,  and  took  the  Child  and  His  mother,  and 
came  into  the  land  of  Israel.  But  hearing  that  Archelaus  reigned  in 
Judea  in  the  room  of  Herod  his  father,  he  was  afraid  to  go  thither:  and 


ST.  JOSEPH  ESCAPES  WITH  THE  HOLY  CHILD  AND  HIS  MOTHER. 


"being  warned  in  sleep  retired  into  the  quarters  of  Galilee, 
he  dwelt  in  a city  called  Nazareth : that  it  might  he  fulfilled  which  was 
said  by  the  prophets  : that  He  shall  he  called  a NaZarite.* 


§ 7.  The  first  going  up  of  Jesus,  at  the  age  of  twelve  years , to  the 
Temple  in  Jerusalem . 

And  His  parents  went  every  year  to  Jerusalem,  at  the  solemn  day  of 
the  pasch.  And  when  He  was  twelve  years  old,  they  going  up  to  J eru- 
salem,  according  to  the  custom  of  the  feast,  and  having  fulfilled  the  days, 
when  they  returned,  the  Child  Jesus  remained  in  Jerusalem,  and  His 
parents  knew  it  not.  And  thinking  that  He  was  in  the  company,  they 
came  a day’s  journey,  and  sought  Him  among  their  kinsfolks  and  ac- 
quaintance, and  not  finding  Him,  they  returned  to  Jerusalem,  seeking 
Him.  And  it  came  to  pass,  that  after  three  days,  they  found  Him  in  the 
Temple,  sitting  in  the  midst  of  the  doctors,  hearing  them  and  asking 

* Matthew  ii.  20-23. 


172 


them  questions.  And  all  that  heard  Him  were  astonished  at  His  wisdom 
and  His  answers.  And  seeing  Him  they  wondered.  And  His  mother  said 
to  Him  : 4 Son,  why  hast  Thou  done  so  to  us?  Behold  Thy  father  and 
I have  sought  Thee  sorrowing.’  And  He  said  unto  them  : 6 How  is  it 
that  you  sought  Me?  did  you  not  know  that  I must  he  about  My  Bather’s 
business?’  And  they  understood  not  the  words  that  He  spoke  unto  them. 
And  He  went  down  with  them  to  Hazareth,  and  was  subject  to  them. 
And  His  mother  kept  all  these  things  in  her  heart.  And  Jesus  advanced 
in  wisdom  and  age,  and  in  grace  with  God  and  men. 


2.  The  public  Ministry  of  St.  John  the  Baptist  to  prepare  the  way 
for  the  Ministry  of  Jesus  Christ. 

§ 8.  St.  John  the  Baptist  appears  as  a prophet  in  the  Wilderness . Jesus 
comes  to  St.  John  at  the  river  Jordan  to  receive  Baptism  from  him. 

How  in  the  fifteenth  year  of  the  reign  of  Tiberius  Csesar,  Pontius 
Pilate  being  governor  of  Judea,  and  Herod  being  tetrarch  of  Galilee,  and 
Philip  his  brother  tetrarch  of  Iturea  and  the  country  of  Trachonitis, 
and  Lysanias  tetrarch  of  Abilina,  under  the  high-priests  Annas  and 
Caiphas,  the  word  of  the  Lord  was  made  unto  John,  the  son  of  Za- 
chary, in  the  desert.  And  he  came  into  all  the  country  about  the 
Jordan,  preaching  the  baptism  of  penance  for  the  remission  of  sins ; as 
it  was  written  in  the  book  of  the  sayings  of  Isaias  the  prophet : ‘ Behold 
I send  My  Angel  before  Thy  face,  who  shall  prepare  Thy  way  before  Thee. 
A voice  of  one  crying  in  the  wilderness  : Prepare  ye  the  way  of  the 
Lord,  make  straight  His  paths.  Every  valley  shall  be  filled  : and  every 
mountain  and  hill  shall  be  brought  low;  and  the  crooked  shall  be  made 
straight,  and  the  rough  ways  plain:  and  all  flesh  shall  see  the  salva- 
tion of  God.’  And  the  same  John  had  his  garment  of  camels’  hair,  and 
a leathern  girdle  about  his  loins  : and  his  meat  was  locusts  and  wild 
honey.  Then  went  out  to  him  Jerusalem  and  all  Judea,  and  all  the 
country  about  Jordan;  and  were  baptised  by  him  in  the  Jordan,  con- 
fessing their  sins.  And  seeing  many  of  the  Pharisees  and  Sadducees 
coming  to  his  baptism,  he  said  to  them  : ‘Ye  brood  of  vipers,  who  hath 
showed  you  to  flee  from  the  wrath  to  come  ? Bring  forth  therefore  fruit 
worthy  of  penance;  and  think  not  to  say  within  yourselves,  “We  have 
Abraham  for  our  father  for  I tell  you,  that  God  is  able  of  these  stones 
to  raise  up  children  to  Abraham.  Por  now  the  axe  is  laid  to  the  root 
of  the  trees.  Every  tree  therefore  that  doth  not  yield  good  fruit  shall 
be  cut  down,  and  cast  into  the  fire.’  And  the  people  asked  him  saying: 
‘ What  then  shall  we  do  ?’  And  he  answering,  said  to  them  : 6 He  that 
hath  two  coats,  let  him  give  to  him  that  hath  none ; and  he  that  hath 
meat,  let  him  do  in  like  manner.’  And  the  publicans  also  came  to  be 
baptised,  and  said  to  him  : ‘ Master,  what  shall  we  do  ?’  But  he  said 
to  them  : 4 Do  nothing  more  than  that  which  is  appointed  you.’  And 


173 


the  soldiers  also  asked  him  saying  : ‘ And  what  shall  we  do  And  he 
said  to  them  : ‘Do  violence  to  no  man ; neither  calumniate  any  man ; 
and  he  content  with  your  pay.’  And  as  the  people  were  of  opinion,  and 
all  were  thinking  in  their  hearts  of  John,  that  perhaps  he  might  he  the 


JESUS  IS  BAPTISED  BY  JOHN  IN  THE  JOEDAN. 


Christ ; John  answered,  saying  unto  all  : ‘ I indeed  baptise  you  with 
water ; hut  there  shall  come  one  mightier  than  I,  the  latchet  of  whose 
shoes  I am  not  worthy  to  loose  : He  shall  baptise  you  with  the  Holy 
Ghost  and  with  fire  : whose  fan  is  in  His  hand,  and  He  will  purge  His 
floor,  and  will  gather  the  wheat  into  His  barn ; hut  the  chaff  He  will 
hum  with  unquenchable  fire.’  And  many  other  things  exhorting  did  he 
preach  to  the  people. 

Now  it  came  to  pass,  when  all  the  people  were  baptised,  that  Jesus 
cometh  from  Galilee  to  the  Jordan,  unto  John,  to  be  baptised  by  him. 
But  John  stayed  Him,  saying  : 4 I ought  to  be  baptised  by  Thee,  and 
comest  Thou  to  meV  And  Jesus  answering,  said  to  him  : 4 Suffer  it  to 
be  so  now.  Bor  so  it  becometh  us  to  fulfil  all  justice.,  Then  he  suf- 
fered Him.  And  Jesus  being  baptised,  forthwith  came  out  of  the  water ; 
and  lo,  the  heavens  were  opened  to  Him,  and  the  Holy  Ghost  descended 
in  a bodily  shape  as  a dove  upon  Him  ; and  a voice  came  from  heaven : 
4 Thou  art  My  beloved  Son  : in  Thee  I am  well  pleased.' 


174 


§ 9.  Jesus  retires  into  the  desert . Further  testimony  of  John.  The 
Devil  endeavours  to  tempt  Jesus. 

And  Jesus  being  full  of  the  Holy  Ghost,  returned  from  the  Jordan, 
and  was  led  by  the  Spirit  into  the  wilderness,  to  be  tempted  by  the  devil. 

How  this  is  the  testimony  of  John,  when  the  Jews  sent  from  Jeru- 
salem priests  and  Levites  to  him,  to  ask  him : 6 Who  art  thou1?’  And  he 


JESUS,  THE  SECOND  ADAM,  WITH  THE  WILD  BEASTS  OE  THE  WILDERNESS. 


confessed,  and  did  not  deny  : and  he  confessed:  c I am  not  the  Christ.’ 
And  they  asked  him  : ‘ What  then  ? Art  thou  Elias  ?’*  And  he  said  : 
‘ I am  not.’  ‘ Art  thou  the  prophet  ?’  And  he  answered  : ‘ Ho.’  They 
said  therefore  to  him : ‘ Who  art  thou,  that  we  may  give  an  answer  to 
them  that  sent  us?  What  sayest  thou  of  thyself?’  He  said  : ‘I  am  the 
voice  of  one  crying  in  the  wilderness,  “ Make  straight  the  way  of  the 
Lord,”  as  said  the  prophet  Isaias.’  And  they  that  were  sent  were  of  the 
Pharisees ; and  they  asked  him,  and  said  to  him : 4 Why  then  dost  thou 
baptise,  if  thou  be  not  Christ,  nor  Elias,  nor  the  prophet  ?’  J ohn  an- 

* Elias  and  Henoch  (who  was  the  great  prophet  before  the  Flood),  having  been 
taken  up  from  the  earth  without  dying  a natural  death,  it  has  been  a constant 
tradition  ever  since  that  they  will  return  to  the  earth  and  be  put  to  death-  in  the 
exercise  of  their  office  as  prophets. 


175 


swered  them,  saying : ‘ I indeed  baptise  you  with  water,  but  there  hath 
stood  one  among  you  whom  you  know  not,  the  same  is  He  who  shall 
come  after  me,  who  is  preferred  before  me, 
the  latchet  of  whose  shoe  I am  not  worthy 
to  unloose.’  These  things  were  done  in  Be- 
thania,  beyond  the  Jordan,  where  John  was 
baptising. 

And  He  was  in  the  desert  forty  days 
and  forty  nights,  and  was  tempted  by  Satan ; 
and  He  was  with  beasts.  And  He  ate  no- 
thing in  those  days ; and  when  they  were 
ended,  He  was  hungry. 

And  the  devil  said  to  Him : ‘ If  Thou 
be  the  Son  of 
God,  say  to  this 
stone  that  it  be 
made  bread.’ 

And  Jesus  an- 
swered him : 4 It 
is  written,  that 

“ man  liveth  not  by  bread  alone,  but  by 
every  word  of  God.”  ’ 

And  he  brought  Him  to  Jerusalem,  and 
set  Him  on  a pinnacle  of  the  temple,  and  he 
said  to  Him  : 4 If  Thou  be  the  Son  of  God, 
cast  Thyself  from  hence.  For  it  is  written, 
that  “ He  hath 
given  His  Angels 
charge  over  Thee, 
that  they  keep 
Thee.”  And  that 
“in  their  hands 
they  shall  bear 
Thee  up,  lest  perhaps  Thou  dash  Thy  foot 
against  a stone.”’  And  Jesus  answering,  said 
to  him:  'It  is  said,  “Thou  shalt  not  tempt 
the  Lord  thy  God.”  ’ 

And  the  devil  led  Him  into  a high  moun- 
tain, and  showed  Him  all  the  kingdoms  of 
the  world  in  a moment  of  time ; and  h©  said 
to  Him : ‘ To  Thee  will  I give  all  this  power, 
and  the  glory  of  them ; for  to  me  they  are 
delivered,  and  to  whom  I will  I give  them. 

If  Thou  therefore  wilt  adore  before  me,  all 
shall  be  Thine.’  And  Jesus  answering  said  to  him : 6 It  is  written,  “ Thou 
shalt  adore  the  Lord  thy  God,  and  Him  only  shalt  thou  serve.”  ’ 


176 


And  all  the  temptation  being  ended,  the  devil  departed  from  Him 
for  a time.  And  behold  angels  came  and  ministered  to  Him. 

§10.  Jesus  returns  to  the  Jordan.  Fresh  testimony  of  John.  Simon 
Peter  is  brought  to  Jesus.  The  miracle  of  the  marriage-feast  of  Cana . 

The  next  day  John  saw  Jesus  coming  to  him,  and  he  saith : 4 Be- 
hold the  Lamb  of  God;  behold  Him  who  taketh  away  the  sin  of  the 
world.  This  is  He  of  whom  I said  : 44  After  me  there  cometh  a man, 
who  is  preferred  before  me,  because  He  was  before  me.”  And  I knew 
Him  not,  but  that  He  may  be  made  manifest  in  Israel,  therefore  am  I 
come  baptising  with  water.’ 

The  next  day  again  John  stood,  and  two  of  his  disciples.  And  be- 
holding Jesus  walking,  he  saith  : ‘Behold  the  Lamb  of  God.*  And  the 
two  disciples  heard  him  speak,  and  they  followed  Jesus.  And  Jesus 
turning,  and  seeing  them  following  Him,  saith  to  them : 4 What  seek 
you  V Who  said  to  Him  : 4 Babbi  (which  is  to  say,  being  interpreted, 
Master),  where  dwellest  Thou]’  He  saith  to  them:  4 Come  and  see/ 
They  came,  and  saw  where  He  abode,  and  they  stayed  with  Him  that 
day : now  it  was  about  the  tenth  hour.  And  Andrew,  the  brother  of 
Simon  Peter,  was  one  of  the  two  who  had  heard  of  John,  and  followed 
him.  He  findeth  first  his  brother  Simon,  and  saith  to  him  : 4 We  have 
found  the  Messias’  (which  is,  being  interpreted,  the  Christ).  And  he 
brought  him  to  Jesus.  And  Jesus  looking  upon  him,  said  : 4 Thou  art 
Simon  the  son  of  Jona:  thou  shalt  be  called  Cephas,’  which  is  interpreted 
Peter. 

And  there  was  a marriage  in  Cana  of  Galilee : and  the  mother  of 
Jesus  was  there.  And  Jesus  also  was  invited,  and  His  disciples,  to  the 
marriage.  And  the  wine  failing,  the  mother  of  Jesus  saith  to  Him  : 
4 They  have  no  wine.’  And  Jesus  saith  to  her  : 4 Woman,  what  is  this 
to  Me  and  to  thee  ? My  hour  is  not  yet  come.’  His  mother  saith  to 
the  waiters  : 4 Whatsoever  He  shall  say  to  you,  do  ye.’  H ow  there  were 
set  there  six  waterpots  of  stone,  according  to  the  manner  of  the  purify- 
ing of  the  Jews,  containing  two  or  three  measures  apiece.  Jesus  saith 
to  them  : 4 Pill  the  waterpots  with  water.’  And  they  filled  them  up  to 
the  brim.  And  Jesus  saith  to  them  : 4 Draw  out  now,  and  carry  to  the 
chief  steward  of  the  feast.’  And  they  carried  it : and  when  the  chief 
steward  had  tasted  the  water  made  wine,  and  knew  not  whence  it  was, 
but  the  waiters  knew  who  had  drawn  the  water,  the  chief  steward 
called  the  bridegroom,  and  saith  to  him : 4 Every  man  at  first  settetli 
forth  good  wine,  and  when  men  have  well  drunk,  then  that  which  is 
worse.  But  thou  hast  kept  the  good  wine  until  now.’  This  beginning 
of  miracles  did  Jesus  in  Cana  of  Galilee ; and  manifested  His  glory,  and 
His  disciples  believed  in  Him.  After  this  He  went  down  to  Caphar- 
naum,  He  and  His  mother,  and  His  brethren,  and  His  disciples ; and 
they  remained  there  not  many  days. 


177 


3.  The  first  Tear  of  the  public  Ministry  of  Jesus.  He  goes  up  to  Jeru* 
salem,  and  visits  the  Villages  and  Synagogues  of  Galilee. 

§11.  Jesus  goes  up  to  the  Pasch  at  Jerusalem , casts  the  money-changers 
out  of  the  Temple , and  receives  the  visit  oj  Nicodemus  by  night . 

And  the  pasch  of  the  Jews  was  at  hand,  and  Jesus  went  up  to  Jeru- 
salem. And  He  found  in  the  Temple  them  that  sold  oxen  and  sheep 
and  doves,  and  the  changers  of  money  sitting.  And  when  He  had 
made  as  it  were  a scourge  of  little  cords,  He  drove  them  all  out  of  the 
Temple,  the  sheep  also  and  the  oxen,  and  the  money  of  the  changers  He 


THE  TRADERS  AND  MONEY-CHANGERS  ARE  DRIVEN  OUT  OF  THE  TEMPLE. 


poured  out,  and  the  tables  He  overthrew.  And  to  them  that  sold  doves 
He  said : ‘ Take  these  things  hence,  and  make  not  the  house  of  My 
Father  a house  of  traffic.’  And  His  disciples  remembered  that  it  was 
written  : ‘ The  zeal  of  Thy  house  hath  eaten  Me  up.’  The  Jews  there- 
fore answered  and  said  to  Him  : 6 What  sign  dost  Thou  show  unto  us, 
seeing  Thou  dost  these  things'?’  Jesus  answered,  and  said  to  them: 
‘ Destroy  this  temple,  and  in  three  days  I will  raise  it  up.’  The  Jews 
then  said  : ‘ Six  and  forty  years  was  this  Temple  in  building,  and  wik 
Thou  raise  it  up  in  three  days'?’  But  He  spoke  of  the  temple  of  His 

N 


178 

body.  When  therefore  He  was  risen  again  from  the  dead,  His  disciples 
remembered  that  He  had  said  this,  and  they  believed  the  scripture,  and 
the  word  that  Jesus  had  said.  How  when  He  was  at  Jerusalem,  at  the 
pasch,  upon  the  festival  day,  many  believed  in  His  name,  seeing  the 
signs  which  He  did.  But  Jesus  did  not  trust  Himself  unto  them,  for 
that  He  knew  all  men  (John  ii.  13-24). 

And  there  was  a man  of  the  Pharisees  named  Hicodemus,  a ruler  of 
the  Jews.  This  man  came  to  Jesus  by  night,  and  said  to  Him  : 4 Babbi, 
we  know  that  Thou  art  come  a teacher  from  God ; for  no  man  can  do 
these  signs  which  Thou  dost,  unless  God  be  with  him.,  J esus  answered 
and  said  to  him,  4 Amen,  amen,  I say  to  thee,  unless  a man  be  born 
again,  he  cannot  see  the  kingdom  of  God.*  Hicodemus  saith  to  Him : 
4 How  can  a man  be  born  when  he  is  old  ? can  he  enter  the  second  time 
into  his  mother’s  womb,  and  be  born  again?’  Jesus  answered : 4 Amen, 
amen,  I say  to  thee,  unless  a man  be  born  again  of  water  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God.  That  which  is.  bom 


NICODEMUS  COMES  BY  NIGHT  TO  DISCOURSE  WITH  JESUS. 


of  the  flesh,  is  flesh ; and  that  which  is  born  of  the  Spirit,  is  Spirit. 
Wonder  not,  that  I said  to  thee,  you  must  be  born  again.  The  Spirit 
breatheth  where  he  will ; and  thou  hearest  his  voice,  but  thou  knowest 
not,  whence  he  cometh,  and  whither  he  goeth : so  is  every  one  that  is 


179 

If*  °^tIie  ^icodemus  answered,  and  said  to  Him  : ‘ How  can 

these  things  be  done  1 J esus  answered,  and  said  to  him  : ‘ Art  thou  a 
master  m Israel,  and  knowest  not  these  things  ? Amen,  amen  I Sav  to 
thee,  that  we  speak  what  we  know,  and  we  testify  what  we  have  seen 
and  you  receive  not  our  testimony.  If  I have  spoken  to  you  earthly 
things,  and  you  believe  not;  how  will  you  believe,  if  I shall  speak  to 

lW  ,ieayen!iy^  rgSl  And  n°  man  hath  ascended  into  heaven,  but  He 
that  descended  from  heaven,  the  Son  of  man  who  is  in  heaven.  And  as 

loses  lifted  up  the  serpent  in  the  desert,  so  must  the  Son  of  Man  be 
lifted  up  : that  whosoever  believeth  in  Him  may  not  perish,  but  may 
have  life  everlasting  For  God  so  loved  the  world,  as  to  give  His  onlw 
begotten  Son;  that  whosoever  believeth  in  Him  may  not  perish,  but  may 
have  lifeeverlasting.For  God  sent  not  His  Son  into  the- world  to  judge 
the  world,  but  that  the  world  may  be  saved  by  Him.  He  that  beheveth 
m Him  is  not  judged;  but  he  that  doth  not  believe  is  already  judged, 
because  he  believeth  not  in  the  name  of  the  only-begotten  Son  of  God. 

nd  this  is  the  judgment:  because  the  light  is  come  into  the  world,  and 
men  loved  darkness  rather  than  the  light,  for  their  works  were  evil : for 
every  one  that  doeth  evil  hateth  the  light,  and  cometh  not  to  the  light, 

fbe  lGh^tw  n°,t  te  repfVed'  But  he  that  doth  truth  cometh  to 
in  Go?  (John  iiL  lTfy  “*7  b®  manifest’  because  they  are  done 

§ 12n„  'nmS  leales  Jordan,  where  His  disciples  were  baptising;  and 
on  His  way  to  Galilee  discourses  with  a woman  of  Samaria.  He  re- 

fZ7J°7Narfjeto;  anfJ-len .removes  His  abode  to  Capharnaum,  on 
the  banks  of  the  Sea  of  Tiberias . 

neaGlC2tfw0rei!0  a cit7  of  Samaria,  which  is  called  Sichar, 
near  the  land  which  Jacob  gave  to  his  son  Joseph.  How  Jacob’s  well 

was  there.  Jesus  therefore,  being  wearied  with  His  journey,  sat  thus 
on  the  well  It  was  about  the  sixth  hour.  There  cometh  awoman  of 
Samaria  to  draw  water.  Jesus  saith  to  her : ‘ Give  Me  to  drink.’  For 

wom^ffi  T6^011®  ^ ci7? to  buT  meats-  Then  that  Samaritan 
IC!!,  ? 1 H;lm : How  dost  Thou,  being  a Jew,  ask  of  me  to  drink, 

the  Samair  Tan  ?°T  the  Jews  do  n°t  communicate  with 

the  Sw r I'  JfU'l  anTsTwered’  and  said  to  her  : * If  thou  didst  know 
the  bift  of  God,  and  who  He  is  that  saith  to  thee,  “ Give  Me  to  drink  ” 
thou  perhaps  wouldst  have  asked  of  Him,  and  He  would  have  Sn 

wherein^o  T Si  woman.saith  to  Him  : * Sir,  Thou  hast  nothing 
living  w^terd?  1 ?lthe  WeU  13  deep  : from  whence  then  hast  Thou 
the  w ,n  te  j ,Arfc,  ^ou  Skater  than  our  father  Jacob,  who  gave  us 
T ® y U’  and  drank.  thereof  himself,  and  his  children  and  his  cattle  f 
shan  thGT16  ’ f£d*°  hei:  <Wkosoever  drinketh  of  this  water 

him  S*  W bf  be  that  shaU  drink  °f  the  water  that  I will  give 

corned  V * ?lrSi  f°r  e7er:  but  1116  water  that  I will  give  shall  he- 
me  in  him  a fountain  of  water  springing  up  into  life  everlasting.’  The 


180 


woman  saith  to  Him : * Sir,  give  me  this  water,  that  I may  not  thirst, 
nor  come  hither  to  draw.’  Jesus  saith  to  her  : 4 Go,  call  thy  husband, 
and  come  hither.’  The  woman  answered,  and  said  : 4 1 have  no  husband. 9 
Jesus  saith  to  her : ‘ Thou  hast  said  well,  44  I have  no  husband for 


JESUS  DISCOURSES  WITH  THE  WOMAN  OE  SAMARIA. 


thou  hast  had  five  husbands,  and  he  whom  thou  now  hast  is  not  thy 
husband.  This  thou  hast  said  truly.’  The  woman  saith  to  Him  : 4 Sir, 
I perceive  that  Thou  art  a prophet.  Our  fathers  adored  on  this  moun- 
tain, and  You  say  that  at  Jerusalem  is  the  place  where  men  must  adore.’ 
Jesus  saith  to  her : 4 Woman,  believe  Me,  that  the  hour  cometh  when 
you  shall  neither  on  this  mountain,  nor  in  Jerusalem,  adore  the  Father. 
You  adore  that  which  you  know  not,  we  adore  that  which  we  know ; for 
salvation  is  of  the  Jews.’  (John  iv.) 

And  He  came  to  Nazareth  where  He  had  been  brought  up,  and  en- 
tered, according  to  His  custom,  into  the  synagogue,  on  the  Sabbath-day; 
and  He  rose  up  to  read.  And  the  book  of  Isaias  the  prophet  was  de- 
livered unto  Him.  And  as  He  unfolded  the  book,  He  found  the  place 
where  it  was  written  : 4 The  Spirit  of  the  Lord  is  upon  me.  Wherefore 
He  hath  anointed  me  to  preach  the  gospel  to  the  poor,  He  hath  sent 
me  to  heal  the  contrite  of  heart ; to  preach  deliverance  to  the  captives, 
and  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised,  to  preach 
the  acceptable  year  of  the  Lord,  and  the  day  of  reward.’  And  when  He 


181 


had  folded  the  hook,  He  restored  it  to  the  minister,  and  sat  down.  And 
the  eyes  of  all  in  the  synagogue  were  fixed  on  Him.  And  He  began  to 
say  to  them  : ‘ This  day  is  fulfilled  this  scripture  in  your  ears/  And  all 
,gave  testimony  to  Him.  And  He  said  : ‘ Amen,  I say  to  you,  that  no 
prophet  is  accepted  in  his  own  country.  In  truth  I say  to  you,  there 
were  many  widows  in  the  days  of  Elias  in  Israel,  when  the  heavens  were 
shut  up  three  years  and  six  months,  when  there  was  a great  famine 
throughout  all  the  earth.  And  to  none  of  them  was  Elias  sent  but  to 
Sarepta  of  Sidon,  to  a widow  woman.  And  there  were  many  lepers  in 
Israel  in  the  time  of  Eliseus  the  prophet ; and  none  of  them  was  cleansed 
but  Haaman  the  Syrian.’  And  all  they  in  the  synagogue  hearing  these 
things,  were  filled  with  anger.  And  they  rose  up  and  thrust  Him  out 
of  the  city : and  they  brought  Him  to  the  brow  of  the  hill  whereon 
their  city  was  built,  that  they  might  cast  Him  down  headlong.  But 
He,  passing  through  the  midst  of  them,  went  His  way.  (Luke  iv.) 


VIEW  OF  THE  VILLAGE  AND  LAKE  OF  TIBERIAS,  OTHERWISE  CALLED  THE 
LAKE  OF  GENESARETH,  FROM  THE  SITE  OF  THE  ANCIENT  CITY. 


And  He  went  down  to  Capharnaum,  on  the  sea  of  Tiberias,  to  dwell 
there;  and  it  came  to  pass,  that  when  the  multitudes  pressed  upon  Him 
to  hear  the  word  of  God,  He  stood  by  the  lake  of  Genesareth,  and  saw 
two  ships  standing  by  the  lake ; but  the  fishermen  were  gone  out  of 
them,  and  were  washing  their  nets.  And  going  into  one  of  the  ships 
that  was  Simon’s,  He  desired  him  to  draw  back  a little  from  the  land. 
And  sitting  He  taught  the  multitudes  out  of  the  ship.  How  when  He 
had  ceased  to  speak,  He  said  to  Simon  : ‘ Launch  out  into  the  deep,  and 
let  down  your  nets  for  a draught.’  And  Simon  answering,  said  to  Him : 
6 Master,  we  have  laboured  all  the  night,  and  have  taken  nothing ; but 


at  Thy  word  I will  let  down  the  net/  And  when  they  had  done  this, 
they  enclosed  a very  great  multitude  of  fishes,  and  their  net  broke.  And 
they  beckoned  to  their  partners  that  were  in  the  other  ship,  that  they 
should  come  and  help  them.  And  they  came,  and  filled  both  the  ships, 
so  that  they  were  almost  sinking ; which  when  Simon  Peter  saw,  he 
fell  down  at  Jesus’s  knees,  saying  : c Depart  from  me,  for  I am  a sinful 
man,  0 Lord.’  Por  he  was  wholly  astonished,  and  all  that  were  with 
him,  at  the  draught  of  the  fishes  which  they  had  taken.  And  so  were 
also  James  and  John  the  sons  of  Zebedee,  who  were  Simon’s  partners. 
And  Jesus  saith  to  Simon  : 4 Fear  not ; from  henceforth  thou  shalt 
eatch  men.’  And  having  brought  their  ships  to  land,  leaving  all  things, 
they  followed  Him.  (Luke  v.) 


§13.  The  Semon  on  the  Mount . The  Faith  of  the  Paralytic , and  the 
Call  of  St.  Matthew . 

And  His  fame  went  throughout  all  Syria,  and  they  presented  to  Him 
all  sick  people  that  were  taken  with  divers  diseases  and  torments,  and 
such  as  were  possessed  by  devils,  and  lunatics,  and  those  that  had  the 
palsy,  and  He  cured  them : and  much  people  followed  Him  from  Galilee, 
and  from  Decapolis,  and  from  Jerusalem,  and  from  Judea,  and  from  be- 
yond the  Jordan.  And  seeing  the  multitudes,  He  went  up  into  a moun- 
tain, and  when  He  was  sat  down,  His  disciples  came  unto  Him.  And 
opening  His  mouth  He  taught  them,  saying : 

THE  EIGHT  BEATITUDES  OF  THE  SERMON  ON  THE  MOUNT. 


Blessed  are  the  poor  in  spirit : for 
theirs  is  the  kingdom  of  heaven. 

Blessed  are  the  meek  : for  they  shall 
possess  the  land. 

Blessed  are  they  that  mourn  : for  they 
shall  be  comforted. 

Blessed  are  they  that  hunger  and 
thirst  after  justice  : for  they  shall  have 
their  fill. 

Blessed  are  the  merciful : for  they 
shall  obtain  mercy. 

Blessed  are  the  clean  of  heart : for 
they  shall  see  God. 


Blessed  are  the  peace-makers  : for 
they  shall  be  called  the  children  of  God. 

Blessed  are  they  that  suffer  persecu- 
tion for  justice’  sake  : for  theirs  is  the 
kingdom  of  heaven. 

Blessed  are  ye  when  they  shall  revile 
you,  and  persecute  you,  and  speak  all 
that  is  evil  against  you,  untruly,  for  My 
sake : 

Be  glad  and  rejoice,  for  your  reward 
is  very  great  in  heaven.  For  so  they 
persecuted  the  prophets  that  were  before 
you. 


On  His  descending  from  the  mountain  to  Capharnaum,  it  was  heard 
that  He  was  in  the  house,  and  many  came  together,  so  that  there  was 
no  room,  no,  not  even  at  the  door ; and  He  spoke  to  them  the  word. 
And  they  came  to  Him,  bringing  one  sick  of  the  palsy,  who  was  carried 
by  four.  And  when  they  could  not  offer  him  unto  Him  for  the  multi- 
tude, they  uncovered  the  roof  where  He  was ; and  opening  it,  they  let 
down  the  bed  wherein  the  man  sick  of  the  palsy  lay.  And  when  J esus 
had  seen  their  faith,  He  saith  to  the  sick  of  the  palsy  : 4 Son,  thy  sins 
are  forgiven  thee.’  And  there  were  some  of  the  scribes  sitting  there, 
and  thinking  in  their  hearts  : 4 Why  doth  this  Man  speak  thus  ? He 
blasphemeth.  Who  can  forgive  sins  but  God  only?  Which,  Jesus  pre- 


183 


sently  knowing  in  His  spirit,  that  they  so  thought  within  themselves, 
saith  to  them:  ‘Why  think  you  these  things  in  your  hearts'?  Which  is 
easier  to  say  to  the  sick  of  the  palsy,  “Thy  sins  are  forgiven  thee,”  or 
to  say,  “ Arise,  take  up  thy  bed,  and  walk”  1 But  that  you  may  know 
that  the  Son  of  Man  hath  power  on  earth  to  forgive  sins,’  He  saith  to 
the  sick  of  the  palsy  : ‘ I say  to  thee,  arise,  take  up  thy  bed,  and  go  into 
thy  house.’  And  immediately  he  arose,  and  taking  up  his  bed,  went  his 
way  in  the  sight  of  all,  so  that  all  wondered,  and  glorified  God,  saying: 
* We  never  saw  the  like.’  And  He  went  forth  again  to  the  seaside ; and 
all  the  multitude  came  to  Him,  and  He  taught  them.  And  when  He  was 
passing  by,  He  saw  Levi,  the  son  of  Alpheus,  sitting  at  the  receipt  of 
custom ; and  He  saith  to  him : ‘ Follow  Me.’  And  rising  up,  he  fol- 
lowed Him.  And  it  came  to  pass,  that  as  He  sat  at  meat  in  his  house, 


LEVI  IS  CALLED  TO  BE  A DISCIPLE,  PROM  THE  RECEIPT  OP  CUSTOM. 


many  publicans  and  sinners  sat  down  together  with  Jesus  and  His  dis 
ciples ; for  they  were  many  who  also  followed  Him.  And  the  scribes 
and  the  Pharisees,  seeing  that  He  ate  with  publicans  and  sinners,  said 
to  His  disciples  : ‘ Why  doth  your  Master  eat  and  drink  with  publicans 
and  sinners  V J esus,  hearing  this,  saith  to  them : ‘ They  that  are  well 
have  no  need  of  a physician,  but  they  that  are  sick.  For  I came  not  to 
call  the  just,  but  sinners.’ 


184 


4.  The  second  Pasch  of  the  public  Ministry  of  Jesus. 

(There  is  no  certain  record  of  Jesus  having  been  present  in  Jerusalem  at  this  Pasch.) 

§ 14.  John  the  Baptist  sends  his  disciples  to  question  Jesus . Jesus  goes 
out  again  into  the  surrounding  country  to  preach . The  widow's  son 
of  Nairn.  After  the  messengers  of  John  had  returned , He  speaks  to 
the  people  concerning  John.  The  twelve  disciples  are  chosen. 

Now  Herod  the  Tetrarch,  being  reproved  by  John  on  account  ofHe- 
rodias,  the  wife  of  his  brother,  and  for  other  evil  things  that  he  had 
done,  added  this  above  all  others,  that  he  shut  up  John  in  prison.  • 
Wheji  J ohn,  therefore,  had  heard  in  the  prison  of  all  the  things  that 
Jesus  did,  he  sent  two  of  his  disciples  to  Jesus  to  ask  Him  : ‘ Art  Thou 
He  that  should  come,  or  do  we  look  for  another  V And  when  the  men 
were  come  unto  Him,  they  said : ‘ John  the  Baptist  hath  sent  us  to  Thee, 
saying,  “ Art  Thou  He  that  art  to  come,  or  look  we  for  another  V 9 (And 
in  that  same  hour  He  cured  many  of  their  diseases,  and  cast,  out  evil 
spirits  ; and  to  many  that  were  blind  He  gave  sight.)  And  answering, 
He  said  to  them : ‘ Go  and  relate  to  John  what  you  have  heard  and  seen: 
the  blind  see,  the  lame  walk,  the  lepers  are  made  clean,  the  deaf  hear, 
the  dead  rise  again,  to  the  poor  the  gospel  is  preached ; and  blessed  is  he 
whosoever  shall  not  be  scandalised  in  Me/  (Matt.  xi. ; Luke  vii.  20-23.) 

And  it  came  to  pass  afterwards  that  He  went  into  a city  that  is  called 
Naim;  and  there  went  with  Him  His  disciples  and  a great  multitude. 
And  when  He  came  nigh  to  the  gate  of  the  city,  behold  a dead  man  was 
carried  out,  the  only  son  of  his  mother,  and  she  was  a widow ; and  a 
great  multitude  of  the  city  was  with  her.  Whom  when  the  Lord  had 
seen,  being  moved  with  mercy  towards  her,  He  said  to  her:  ‘Weep  not/ 
And  He  came  near,  and  touched  the  bier.  And  they  that  carried  it  stood 
still.  And  He  said : ‘ Young  man,  I say  to  thee,  arise/  And  he  that 
was  dead  sat  up,  and  began  to  speak.  And  He  gave  him  to  his  mother. 
And  there  came  a fear  on  them  all ; and  they  glorified  God,  saying : ‘ A 
great  prophet  is  risen  up  among  us ; and  God  hath  visited  His  people/ 
And  this  rumour  of  Him  went  forth  throughout  all  Judea,  and  through- 
out all  the  country  round  about.  (Luke  vii.) 

And  after  the  disciples  of  John  had  returned,  Jesus  began  to  say  to 
the  multitudes  concerning  John:  4 What  went  you  out  into  the  desert 
to  see  ? a reed  shaken  with  the  wind  i But  what  went  you  out  to  see  ? a 
man  clothed  in  soft  garments  ? Amen,  I say  to  you,  there  hath  not  risen 
among  them  that  are  born  of  women  a greater  than  John  the  Baptist; 
yet  he  that  is  least  in  the  kingdom  of  heaven  is  greater  than  he/ 

And  it  came  to  pass  in  those  days  that  He  went  out  into  a mountain 
to  pray,  and  He  passed  the  whole  night  in  the  prayer  of  God.  And 
when  day  was  come,  He  called  unto  Him  His  disciples ; and  He  chose 
twelve  of  them,  whom  also  He  named  apostles  : Simon,  whom  He  sur- 
named  Peter,  and  Andrew  his  brother,  James  and  John,  Philip  and 
Bartholomew,  Matthew  and  Thomas,  James  the  son  of  Alpheus,  and 


185 


Simon,  who  is  called  Zelotes,  and  Jude,  the  brother  of  James,  and  Judas 
Iscariot,  who  was  the  traitor.  And  coming  down  with  them,  He  stood 
in  the  open  plain : and  with  Him  stood  the  company  of  His  disciples, 
and  a very  great  multitude  of  people  from  all  Judea  and  Jerusalem  and 
the  sea-coast  both  of  Tyre  and  Sidon,  who  were  come  to  hear  Him  and  to 
be  healed  of  their  diseases.  And  they  that  were  troubled  with  unclean 
spirits  were  cured.  And  all  the  multitude  sought  to  touch  Him,  for  virtue 
went  out  from  Him,  and  healed  them  all.  (Mark  iii.  12-19;  Luke  vi.) 

§ 15.  The  dinner  in  the  house  of  Simon  the  Pharisee.  The  beheading 
of  John  the  Baptist  in  jprison. 

And  one  of  the  Pharisees  desired  Him  to  eat  with  him.  And  He 
went  into  the  house  of  the  Pharisee,  and  sat  down  to  meat.  And  be- 
hold a w.oman  that  was  in  the  city,  a sinner,  when  she  knew  that  He 
sat  at  meat  in  the  Pharisee’s  house,  brought  an  alabaster-box  of  oint- 
ment ; and  standing  behind  at  His  feet,  she  began  to  wash  His  feet  with 
tears,  and  wiped  them  with  the  hair  of  her  head,  and  kissed  His  feet, 
and  anointed  them  with  the  ointment.  And  when  the  Pharisee  began 
to  murmur,  Jesus  answering,  said-  to  him:  4 Simon,  I have  somewhat  to 
say  to  thee.’  But  he  said : ‘ Master,  say  it.’  ‘A  certain  creditor  had  two 
debtors,  the  one  owed  five  hundred  pence  and  the  other  fifty.  And 
whereas  they  had  not  wherewith  to  pay,  he  forgave  them  both.  Which 
therefore  of  the  two  loveth  him  most  V Simon  answering,  said : ‘ 1 sup- 
pose that  he  to  whom  he  forgave  most.’  And  He  said  to  him : ‘ Thou 
hast  judged  rightly.’  And  turning  to  the  woman,  He  said  unto  Simon  : 
‘ Dost  thou  see  this  woman?  I entered  into  thy  house,  thou  gavest  Me 
no  water  for  My  feet ; but  she  with  tears  hath  washed  My  feet,  and  with 
her  hairs  hath  wiped  them.  Thou  gavest  Me  no  kiss  ; but  she,  since  she 
came  in,  hath  not  ceased  to  kiss  My  feet.  My  head  with  oil  thou  didst  not 
anoint : but  she  with  ointment  hath  anointed  My  feet.  Wherefore  I say 
to  thee,  many  sins  are  forgiven  her,  because  she  hath  loved  much.  But  to 
whom  less  is  forgiven,  he  loveth  less.’  And  He  said  to  her:  ‘Thy  sins  are 
forgiven  thee.’  And  they  that  sat  at  meat  with  Him  began  to  say  within 
themselves  : ‘ Who  is  this  that  forgiveth  sins  V And  He  said  io  the 
woman:  ‘Thy  faith  hath  made  thee  whole;  go  in  peace.’  (Luke  vii.) 

How  Herodias  laid  snares  for  John  ; and  was  desirous  to  put  him  to 
death,  and  could  not.  Por  Herod  feared  John,  knowing  him  to  be  a just 
and  holy  man ; and  when  he  heard  him  did  many  things,  and  he  heard 
him  willingly.  And  when  a convenient  day  was  come,  Herod  made  a 
supper  for  his  birthday,  for  the  princes,  and  tribunes,  and  chief  men  of 
Galilee.  And  when  the  daughter  of  the  same  Herodias  had  come  in, 
and  had  danced,  and  pleased  Herod,  and  them  that  were  at  table  with 
him,  the  king  said  to  the  damsel:  ‘Ask  of  me  what  thou  wilt,  and  I 
will  give  it  thee.’  And  he  swore  to  her:  ‘ Whatsoever  thou  shalt  ask,  I 
will  give  it  thee,  though  it  be  half  of  my  kingdom.’  Who  when  she  was 
gone  out,  said  to  her  mother : ‘ What  shall  I ask  V But  she  said : ‘ The 


186 


head  of  John  the  Baptist.’  And  when  she  was  come  in  to  the  king, 
she  asked  immediately,  with  haste,  saying:  ‘ I will  that  forthwith  thou 
give  me  in  a dish  the  head  of  John  the  Baptist.’  And  the  king  was 
struck  sad.  Yet  because  of  his  oath,  and  because  of  them  that  were  with 


JOHN  THE  BAPTIST  IS  BEHEADED  IN  PRISON. 


him  at  table,  he  would  not  displease  her ; but  sending  an  executioner, 
he  commanded  that  his  head  should  be  brought  in  a dish.  And  he  be- 
headed him  in  the  prison,  and  brought  his  head  in  a dish  and  gave  it  to 
the  damsel,  and  the  damsel  gave  it  to  her  mother.  Which  his  disciples 
hearing,  came  and  took  his  body  and  laid  it  in  a tomb.  (Mark  vi.) 

§ 16.  Jesus  speaks  to  the  people  in  Parables.  The  Parable  of  the  Solver. 

The  same  day,  Jesus  going,  out  of  the  house,  sat  by  the  seaside.  And 
great  multitudes  were  gathered  together  unto  Him,  so  that  He  went  up 
into  a boat  and  sat  down,  and  all  the  multitude  stood  on  the  shore.  And 
He  spoke  to  them  many  things  in  parables,  saying : 

THE  PARABLE  OF  THE  SOWER. 


Behold,  the  sower  went  forth  to  sow 
his  seed. 

And  whilst  he  soweth,  some  fell  by  the 
way  side,  and  the  birds  of  the  air  came 
and  ate  them  up. 


And  other  some  fell  upon  stony 
ground,  where  they  had  not  much  earth ; 
and  they  sprung  up  immediately,  be- 
cause they  had  no  deepness  of  earth. 
And  when  the  sun  was  up,  they  were 


187 


scorched  : and  because  they  had  no  root, 
they  withered  away. 

And  others  fell  among  thorns : and 
the  thorns  grew  up  and  choked  them. 
And  others  fell  upon  good  ground : 


and  they  brought  forth  fruit,  some  an 
hundred  fold,  some  sixty  fold,  and  some 
thirty  fold. 

He  that  hath  ears  to  hear,  let  him 
hear. 


And  His  disciples  came  and  said  to  Him : f Why  speakest  Thou  to 
them  in  parables  V He  answered  and  said  to  them : i Because  to  you 
it  is  given  to  know  the  mysteries  of  the  kingdom  of  heaven ; hut  to  them 
it  is  not  given.  Bor  he  that  hath,  to  him  shall  he  given,  and  he  shall 
abound ; hut  he  that  hath  not,  from  him  shall  he  taken  away  that  also 
which  he  hath.  Therefore  do  I speak  to  them  in  parables  ; because  see- 
ing they  see  not,  and  hearing  they  hear  not,  neither  do  they  understand. 
And  the  prophecy  of  Isaias  is  fulfilled  in  them,  who  saith : By  hearing 
you  shall  hear,  and  shall  not  understand  ; and  seeing  you  shall  see,  and 
shall  not  perceive.  Bor  the  heart  of  this  people  is  grown  gross,  and 
with  their  ears  they  have  been  dull  of  hearing,  and  their  eyes  they  have 
shut,  lest  at  any  time  they  should  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  heart,  and  he  converted,  and  I 
should  heal  them.  Hear  you  therefore  the  parable  of  the  sower.’ 


EXPLANATION  OF  THE  PAEABLE  OF  THE  SOWEE. 


When  any  one  heareth  the  word  of 
the  kingdom,  and  understandeth  it  not, 
there  cometh  the  wicked  one,  and  catch  - 
eth  away  that  which  was  sown  in  his 
heart : this  is  he  that  received  the  seed 
by  the  way  side. 

And  he  that  received  the  seed  upon 
stony  ground,  this  is  he  that  heareth 
the  word,  and  immediately  receiveth  it 
with  joy. 

Yet  hath  he  not  root  in  himself,  but 
is  only  for  a time:  and  when  there  aris- 
eth  tribulation  and  persecution  because 


of  the  word,  he  is  presently  scandal- 
ised. 

And  he  that  received  the  seed  among 
thorns,  is  he  that  heareth  the  word,  and 
the  care  of  this  world  and  the  deceitful- 
ness of  riches  choketh  up  the  word,  and 
he  becometh  fruitless. 

But  he  that  received  the  seed  upon 
good  ground,  this  is  he  that  heareth  the 
word,  and  understandeth,  and  heareth 
fruit,  and  yieldeth  the  one  an  hundred 
fold,  and  another  sixty,  and  another 
thirty. 


And  with  many  such  parables  He  spoke  to  them  the  word  as  they 
were  able  to  hear.  And  without  a parable  He  did  not  speak,  but  aparkHe 
explained  all  things  to  His  disciples.  (Matt,  xiii.;  Mark  iv.;  Luke  viii.) 


§ 17.  Jesus  heals  the  Paralytic  at  Jerusalem . 

And  Jesus  went  up  to  Jerusalem  to  the  Beast  of  Tabernacles. 

How  there  is  at  Jerusalem  a pool  called  Probatica,  which  in  Hebrew 
is  named  Bethsaida,  having  five  porches.  In  these  lay  a great  multi- 
tude of  sick,  of  blind,  of  lame,  of  withered,  waiting  for  the  moving  of 
the  water.  And  an  Angel  of  the  Lord  descended  at  certain  times  into 
the  pool ; and  the  water  was  moved.  And  he  that  went  down  first 
into  the  pool  after  the  motion  of  the  water  was  made  whole  of  what- 
soever infirmity  he  lay  under.  And  there  was  a certain  man  there,  that 
had  been  eight-and-thirty  years  under  his  infirmity.  Him  when  J esus 
had  seen  lying,  and  knew  that  he  had  been  now  a long  time,  He  saith 


180 


to  him  : ‘ Wilt  thou  be  made  whole  V The  infirm  man  answered  Him  : 
‘ Sir,  I have  no  man,  when  the  water  is  troubled,  to  put  me  into  the 
pool ; for  whilst  I am  coming,  another  goeth  down  before  me.’  J esus 
saith  to  him  : ‘ Arise,  take  up  thy  bed,  and  walk/  And  immediately 
the  man  was  made  whole  : and  he  took  up  his  bed,  and  walked.  And  it 
was  the  sabbath  that  day.  And  when  the  Jews  murmured,  Jesus  said  : 


JESUS  HEALS  THE  PARALYTIC  AT  THE  SHEEP-POOL. 


PUBLIC  DISCOURSE  OF  JESUS  ON  1 

You  sent  to  John,  and  he  gave  testi- 
mony to  the  truth. 

But  I receive  not  testimony  from  man ; 
but  I say  these  things  that  you  may  be 
saved. 

He  was  a burning  and  a shining  light; 
and  you  were  willing  for  a time  to  re- 
joice in  his  light. 

But  I have  a greater  testimony  than 
that  of  John ; for  the  works  which  the 
Father  hath  given  Me  to  perfect;  the 
works  themselves,  which  I do,  give  tes- 
timony of  Me,  that  the  Father  hath  sent 
Me. 

And  the  Father  Himself  who  hath 


:he  occasion  of  this  miracle. 

sent  Me,  hath  given  testimony  of  Me : 
neither  have  you  heard  His  voice  at  any 
time,  nor  seen  His  shape. 

And  you  have  not  His  word  abiding 
in  you;  for  whom  He  hath  sent,  Him 
you  believe  not. 

Search  the  Scriptures,  for  you  think 
in  them  to  have  life  everlasting;  and 
the  same  are  they  that  give  testimony 
of  Me. 

And  you  will  not  come  to  Me  that  you 
may  have  life. 

I receive  not  glory  from  men. 

But  I know  you,  that  you  have  not  the 
love  of  God  in  you, 


189 


I am  come  in  the  naine  of  My  Father, 
and  you  receive  Me  not ; if  another  shall 
come  in  his  own  name,  him  you  will  re- 
ceive. 

How  can  you  believe,  who  receive 
glory  one  from  another,  and  the  glory 
which  is  from  God  alone,  you  do  not 
seek? 


Think  not  that  I will  accuse  you  to 
the  Father.  There  is  one  that  accuseth 
you,  Moses,  in  whom  you  trust. 

For  if  you  did  believe  Moses,  you 
would  perhaps  believe  Me  also  ; for  he 
wrote  of  Me. 

But  if  you  do  not  believe  his  writings, 
how  shall  you  believe  My  words  ? 


§ 18.  The  first  mission  of  the  Ajoostles  to  preach  to  the  Jeics.  The 
miracle  of  the  five  loaves  and  two  small  fishes . 

And  having  called  His  twelve  disciples  together,  He  gave  them 
power  over  nnclean  spirits,  to  cast  them  out,  and  to  heal  all  manner  of 
diseases,  and  all  manner  of  infirmities,  commanding  them  saying  : 


Go  ye  not  into  the  way  of  the  Gentiles, 
and  into  the  city  of  the  Samaritans  en- 
ter ye  not. 

But  go  ye  rather  to  the  lost  sheep  of 
the  house  of  Israel. 

And  going,  preach,  saying:  The  king- 
dom of  heaven  is  at  hand. 

Heal  the  sick,  raise  the  dead,  cleanse 
the  lepers,  cast  out  devils : freely  have 
you  received,  freely  give. 

Do  not  possess  gold,  nor  silver,  nor 
money  in  your  purses : 

Nor  scrip  for  your  journey,  nor  two 
coats,  nor  shoes,  nor  a staff ; for  the 
workman  is  worthy  of  his  hire. 

And  into  whatsoever  city  or  town  you 


shall  enter,  inquire  who  in  it  is  worthy 
and  there  abide  till  you  go  thence. 

And  when  you  come  into  the  house, 
salute  it,  saying:  Peace  be  to  this  house. 

And  if  that  house  be  worthy,  your 
peace  shall  come  upon  it ; but  if  it  be 
not  worthy,  your  peace  shall  return  to 
you. 

And  whosoever  shall  not  receive  you, 
nor  hear  your  words,  going  forth  out  of 
that  house  or  city  shake  off  the  dust 
from  your  feet. 

Amen  I say  to  you,  it  shall  be  more 
tolerable  for  the  land  of  Sodom  and  Go- 
morrah in  the  day  of  judgment  than  for 
that  city. 


And  it  came  to  pass  when  He  had  finished  giving  His  charge  to  His 
twelve  disciples,  that  He  departed  from  thence,  that  He  might  go  and 
teach  and  preach  in  their  cities.  And  tlie  disciples  coming  together 
unto  Jesus,  related  to  Him  all  things  that  they  had  done  and  taught. 
And  He  said  to  them  : ‘ Come  apart  into  a desert  place,  and  rest  a little.’ 
For  there  were  many  coming  and  going  : and  they  had  not  so  much  as 
time  to  eat.  And  going  up  into  a ship,  they  went  into  a desert  place 
apart.  And  the  people  saw  them  going  away,  and  many  knew  and  ran 
flocking  thither  on  foot  from  all  the  cities,  and  were  there  before  them. 
And  Jesus  going  out  saw  a great  multitude;  and  He  had  compassion 
on  them,  because  they  were  as  sheep  not  having  a shepherd ; and  He 
began  to  teach  them  many  things.  And  when  the  day  was  now  far 
spent,  His  disciples  came  to  Him,  saying  : ‘ This  is  a desert  place ; and 
the  hour  is  now  past : send  them  away,  that  going  into  the  next  vil- 
lages and  towns  they  may  buy  themselves  meat  to  eat.’  And  they 
said  to  Him  : ‘ Let  us  go  and  buy  bread  for  two  hundred  pence,  and  we 
will  give  them  to  eat.’  When  Jesus  therefore  had  lifted  up  His  eyes, 
and  seen  that  a very  great  multitude  cometh  to  Him,  one  of  His  dis- 
ciples, Andrew,  saith  to  Him : ‘ There  is  a boy  here  that  hath  five  barley- 
loaves  and  two  fishes ; but  what  are  these  among  so  many  V And  He 


commanded  them  that  they  should  make  them  all  sit  down  hy  com* 
panies  upon  the  green  grass.  And  they  sat  down  in  ranks,  by  hundreds 
and  by  fifties.  And  when  He  had  taken  the  five  loaves  and  the  two 
fishes,  looking  up  to  heaven,  He  blessed,  and  broke  the  loaves,  and  gave 


JESUS  MULTIPLIES  THE  EIYE  LOAVES  AND  TWO  SMALL  FISHES. 


to  His  disciples  to  set  before  them  : and  the  two  fishes  He  divided 
among  them  all.  And  they  all  did  eat,  and  had  their  fill.  And  they 
took  up  the  leavings,  twelve  full  baskets  of  fragments,  and  of  the  fishes. 
And  they  that  did  eat  were  five  thousand  men.  Now,  these  men,  when 
they  had  seen  what  a miracle  Jesus  had  done,  said : ‘ This  is  of  a truth 
the  prophet  that  is  to  come  into  the  world.’ 

§ 19.  Jesus  refuses  to  be  made  king  by  the  people  ; and  retires  to  a 
mountain  alone  to  pray.  He  saves  St.  Peter  from  sinking. 

Jesus  therefore,  when  He  knew  that  they  would  come  to  take  Him 
by  force,  and  make  Him  king,  fled  again  into  the  mountain  Himself 
alone.  And  immediately  He  obliged  His  disciples  to  go  up  into  the 
ship,  that  they  might  go  before  Him  over  the  water  to  Bethsaida,  whilst 
He  dismissed  the  people.  And  when  He  had  dismissed  them,  He  went 
up  to  the  mountain  to  pray.  And  when  it  was  late,  the  ship  was  in 
the  midst  of  the  sea,  and  Himself  alone  on  the  land.  And  seeing  them 


191 

labouring  in  rowing  (for  the  wind  was  against  them)  about  the  fourth 
watch  of  the  night,  He  cometh  to  them  walking  upon  the  sea ; and  He 
would  have  passed  by  them.  But  they  seeing  Him  walking  upon  the 
sea  thought  it  was  an  apparition,  and  they  cried  out.  For  they  all 
saw  Him,  and  were  troubled.  And  immediately  He  spoke  with  them 
and  said  to  them : ‘ Have  a good  heart,  it  is  I ; fear  ye  not.’  And’ 
Peter  making  answer  said  : ‘ Lord,  if  it  be  Thou,  bid  me  come  to  Thee 
upon  the  waters.  And  He  said  : ‘ Come.’  And  Peter  going  down  out 
of  the  boat,  walked  upon  the  water  to  come  to  Jesus.  But  seeing  the 
wind  strong,  he  was  afraid ; and  when  he  began  to  sink,  he  cried  out, 
saying  : 4 Lord,  save  me.’  And  immediately  Jesus  stretching  forth  His 
hand  took  hold  of  him,  and  said  to  him : ‘0  thou  of  little  faith,  whv 
didst  thou  doubt?  J 


ST.  PETER,  BEGINNING  TO  SINK,  CRIES  OUT  FOR  HELP. 


And  when  they  were  come  up  into  the  boat,  the  wind  ceased.  And 
they  that  were  in  the  boat  came  and  adored  Him,  saying  : ‘ Indeed  Thou 
art  the  Son  of  God.’  And  when  they  had  passed  over,  they  came  into 
the  land  of  Genezareth,  and  set  to  the  shore.  And  when  they  were 
immediately  they  knew  Him ; and  running  through 
all  that  country  they  began  to  bring  the  sick  unto  Him  in  beds,  and  all 
that  were  afflicted,  wherever  they  heard  Him  to  be.  (Matt,  xi.;  Mark  vi.) 


192 


5.  The  third  Pasch  of  the  public  Ministry  of  Jesus. 


5 20.  The  confession  of  St.  Peter.  He  is  appointed  Primate. 

And  J esus  came  into  the  quarters  of  Cesarea  Philippi : and  He 
asked  His  disciples,  saying  : ‘ Whom  do  men  say  that  the  Son  of  Man 
is?’  But  they  said:  4 Some  John  the  Baptist,  and  other  some  Elias, 
and  others  Jeremias,  or  one  of  the  prophets/  Jesus  saith  to  them: 
‘ But  whom  do  you  say  that  I am  V Simon  Peter  answered  and  said  : 
‘ Thou  art  Christ,  the  Son  of  the  living  God/  And  Jesus  said  to  him  : 


Blessed  art  thou,  Simon  Bar-Jona:  be- 
cause flesh  and  blood  hath  not  revealed  it 
to  thee,  but  My  Father  who  is  in  heaven. 

And  I say  to  thee : That  thou  art 
Peter ; and  upon  this  rock  I will  build 
My  Church,  and  the  gates  of  hell  shall 
not  prevail  against  it. 


And  I will  give  to  thee  the  keys  of  the 
kingdom  of  heaven.  And  whatsoever 
thou  shalt  bind  on  earth,  it  shall  be 
bound  also  in  heaven ; and  whatsoever 
thou  shalt  loose  on  earth,  it  shall  be 
loosed  in  heaven. 


THE  TEANSFIGUKATION. 


And  after  six  days  Jesus  taketh  unto  Him  Peter  and  James,  and 
John  his  brother,  and  bringeth  them  up  into  a high  mountain  apart, 
and  was  transfigured  before  them.  And  His  face  did  shine  as  the  sun, 
and  His  garments  became  white  as  the  snow,  so  as  no  fuller  on  earth 
can  make  white.  And  behold  two  men  were  talking  with  Him.  And 


19B 


they  were  Moses  and  Elias,  appearing  in  majesty.  And  they  spoke  of 
His  decease  that  He  should  accomplish  in  Jerusalem.  Eut  Peter  and 
they  that  were  with  Him  were  heavy  with  sleep.  And  waking,  they 
saw  His  glory,  and  the  two  men  that  stood  with  Him.  And  it  came 
to  pass,  that  as  they  were  departing  from  Him,  Peter  saith  to  Jesus  : 
‘ Master,  it  is  good  for  us  to  be  here ; and  let  us  make  three  tabernacles, 
one  for  Thee,  and  one  for  Moses,  and  one  for  Elias ;’  not  knowing  what 
he  said.  And  as  he  spoke  these  things,  there  came  a cloud,  and  over- 
shadowed them;  and  they  were  afraid,  when  they  entered  into  the 
cloud.  And  a voice  came  out  of  the  cloud,  saying  : ‘ This  is  My  beloved 
Son  ; hear  Him.’  And  whilst  the  voice  was  uttered,  Jesus  was  found 
alone.  And  they  held  their  peace,  and  told  no  man  in  those  days  any 
of  these  things  which  they  had  seen.  (Matt,  xvii.;  Mark  ix.;  Luke  ix.) 

§ 21.  Jesus  for  the  second  time  informs  His  disciples , that  He  is  about 
to  be  crucified  in  Jerusalem ; and  they  disbelieve  Him . Peter  in 
particular  rebukes  Him.  The  payment  of  the  tribute. 

But  while  all  wondered  at  all  the  things  that  He  did,  He  said  to  His 
disciples  : ‘ Lay  you  up  in  your  heart  these  words ; for  it  shall  come 
to  pass,  that  the  Son  of  Man  shall  be  delivered  into  the  hands  of  men.’ 
Eut  they  understood  not  this  word,  and  it  was  hid  from  them,  so  that 
they  perceived  it  not.  And  they  were  afraid  to  ask  Him  concerning  it. 

When  Jesus,  a little  before  His  transfiguration,  had  made  it  known 
to  His  disciples  that  He  was  going  up  to  Jerusalem,  and  that  there 
He  should  suffer  many  things  from  the  Scribes  and  Chief  Priests,  and 
be  put  to  death,  and  on  the  third  day  rise  again,  St.  Matthew  relates 
that  Peter  taking  Him,  began  to  rebuke  Him,  saying  : 1 Lord,  be  it 
far  from  Thee;  this  shall  not  be  unto  Thee.’  And  Jesus  turning  said 
to  Peter : ‘ Go  behind  Me,  Satan,  thou  art  a scandal  unto  Me  : because 
thou  savourest  not  the  things  that  are  of  God,  #but  the  things  that  are 
of  men/  Then  Jesus  said  to  His  disciples:  4 If  any  man  will  come 
after  Me,  let  him  deny  himself,  and  take  up  his  cross,  and  follow  Me. 
Eor  he  that  will  save  his  life,  shall  lose  it;  and  he  that  shall  lose  his 
life  for  My  sake,  shall  find  it.  Eor  what  doth  it  profit  a man,  if  he 
gain  the  whole  world  and  suffer  the  loss  of  his  own  soul  ? Or  what 
exchange  shall  a man  give  for  his  soul  V 

And  when  they  were  come  to  Capharnaum,  they  that  received  the 
didrachmas  came  to  Peter  and  said  to  him : 1 Doth  not  your  Master  pay 
the  didrachmas  V He  said : ‘ Yes/  And  when  he  was  come  into  the 
house,  J esus  spoke  to  him,  saying : ‘ What  is  thy  opinion,  Simon  h The 
kings  of  the  earth,  of  whom  do  they  receive  tribute  or  custom — of  their 
own  children  or  of  strangers  V And  he  said  : 4 Of  strangers/  J esus  said 
to  him:  'Then  the  children  are  free.  Eut  that  we  may  not  scandalise 
them,  go  to  the  sea,  and  cast  in  a hook,  and  that  fish  which  shall  first 
come  up  take ; and  when  thouhast  opened  its  mouth,  thou  shaf  t find  a piece 
of  money;  take  that,  and  give  it  to  them  for  Me  and  thee/  (Matt,  xvii.) 

o 


194 


§22.  Jesus  having  sent  the  seventy  disciples  on  their  mission , and  hav- 
ing in  the  mean  time  been  up  to  Jerusalem  for  the  Feast  of  the  Ta- 
bernacles, where  He  restored  sight  to  the  man  born  blind , and  where 
the  Jews  sought  to  stone  Him  to  death , and  the  people  were  in  doubt 
who  He  was , quits  Jerusalem , and  rests  in  the  house  of  Martha  and 
Mary . Jesus  after  this  goes  round  the  cities  and  villages  in  the 
neighbourhood  of  Jerusalem,  teaching  and  speaking  many  things  in 
parables,  and  taking  occasion  to  rebuke  the  Scribes  and  Pharisees 
publicly  for  their  hypocrisy,  and  to  warn  the  people  not  to  lose  the 
offer  of  their  salvation.  He  returns  to  Jerusalem  for  the  Feast  of 
the  Dedication. 

Now  it  came  to  pass  as  they  went,  that  He  entered  into  & certain 
town ; and  a certain  woman  named  Martha  received  Him  into  her  house. 
And  she  had  a sister  called  Mary,  who  sitting  also  at  the  Lord’s  feet, 
heard  His  word.  But  Martha  was  busy  about  much  serving.  Who 
stood  and  said : ‘ Lord,  hast  Thou  no  care  that  my  sister  hath  left  me 
alone  to  serve  ? Speak  to  her,  therefore,  that  she  help  me.’  And  the 
Lord  answering,  said  to  her : 4 Martha,  Martha,  thou  art  careful,  and 
art  troubled  about  many  things.  But  one  thing  is  necessary.  Mary 
hath  chosen  the  best  part,  which  shall  not  be  taken  away  from  her’ 
(Luke  x.  38-42). 

And  it  was  the  Feast  of  the  Dedication  at  Jerusalem ; and  it  was 
winter.  And  Jesus  walked  in  the  Temple,  in  Solomon’s  porch.  The 
Jews  therefore  came  round  about  Him,  and  said  to  Him:  ‘How  long 
dost  Thou  hold  our  souls  in  suspense  ? If  Thou  be  the  Christ,  tell  us 
plainly.’  Jesus  answered  them : ‘ I speak  to  you,  and  you  believe  not ; 
the  works  that  I do  in  the  name  of  My  Father,  they  give  testimony  of 
Me ; but  you  do  not  believe,  because  you  are  not  of  My  sheep.  My 
sheep  hear  My  voice,  and  I know  them,  and  they  follow  Me.  And  I 
give  them  life  everlasting ; and  they  shall  not  perish  for  ever,  and  no 
man  shall  pluck  them  out  of  My  hand.  That  which  My  Father  hath 
given  Me  is  greater  than  all ; and  no  one  can  snatch  them  out  of  the 
hand  of  My  Father.  I and  the  Father  are  one.’  The  Jews  then  took  up 
stones  to  stone  Him.  Jesus  answered  them : ‘ Many  good  works  I have 
showed  you  from  My  Father,  for  which  of  those  works  do  you  stone 
Me?  The  Jews  answered  Him:  ‘Fora  good  work  we  stone  Thee  not, 
but  for  blasphemy,  and  because  that  Thou,  being  a man,  makest  Thy- 
self God.’  Jesus  answered  them:  ‘Is  it  not  written  in  your  law,  “I 
said  you  are  gods  ?”  If  He  called  them  gods  to  whom  the  word  of  God 
was  spoken,  and  the  Scripture  cannot  be  broken,  do  you  say  of  Him 
whom  the  Father  hath  sanctified  and  sent  into  the  world,  “ Thou  blas- 
phemest,”  because  I said  I am  the  Son  of  God?  If  I do  not  the  works 
of  My  Father,  believe  Me  not.  But  if  I do,  though  you  will  not  believe 
Me,  believe  the  works ; that  you  may  know  and  believe  that  the  Father 
is  in  Me,  and  I in  the  Father.’  They  sought  therefore  to  take  Him,  and 


195 


He  escaped  out  of  their  hands.  And  He  went  again  beyond  the  Jordan, 
into  that  place  where  John  was  baptising  first,  and  there  He  abode. 
And  many  resorted  to  Him,  and  they  said : ‘ John  indeed  did  no  sign; 
but  all  things  whatsoever  John  said  of  this  Man  were  true.’  And  many 
believed  in  Him  (John  x.  22-39). 

§ 23.  Jesus  returns  to  Jerusalem . Lazarus  is  raised  to  life . The  chief 
priests  and  rulers  hold  a council  to  plan  how  to  put  Jesus  'to  death . 

How  there  was  a certain  man  sick,  named  Lazarus,  of  Eethania,  of 
the  town  of  Mary  and  Martha  her  sister.  And  Mary  was  she  that 
anointed  the  Lord  with  ointment,  and  wiped  His  feet  with  her  hair ; 
whose  brother  Lazarus  was  sick.  His  sisters  therefore  sent  to  Him,  say- 
ing: ‘Lord,  behold,  he  whom  Thou  lovest  is  sick.’  And  Jesus  hearing 
it,  said  to  them:  ‘This  sickness  is  not  unto  death,  but  for  the  glory  of 
God,  that  the  Son  of  God  may  be  glorified  by  it.’  After  two  days  Jesus 
said  to  them  plainly : ‘ Lazarus  is  dead ; and  I am  glad,  for  your  sakes, 
that  I was  not  there,  that  you  may  believe;  but  let  us  go  to  him.’ 
Thomas  therefore,  who  is  called  Didymus,  said  to  his  fellow  disciples : 

‘ Let  us  also  go,  that  we  may  die  with  Him.’  Jesus  therefore  came,  and 
found  that  he  had  been  four  days  already  in  the  grave.  (How  Bethania 
was  near  Jerusalem,  about  fifteen  furlongs  off.)  And  many  of  the  Jews 
were  come  to  Martha  and  Mary,  to  comfort  them  concerning  their  bro- 
ther. Martha  therefore,  as  soon  as  she  heard  that  Jesus  was  come,  went 
to  meet  Him;  but  Mary  sat  at  home.  Martha  therefore  said  to  Jesus: 
‘ Lord,  if  Thou  hadst  been  here,  my  brother  had  not  died.  But  now 
also  I know  that  whatsoever  Thou  wilt  ask  of  God,  God  will  give  it 
Thee.’  Jesus  saith  to  her:  ‘ Thy  brother  shall  rise  again.’  Martha  saith  to 
Him : ‘I  know  that  he  shall  rise  again,  in  the  resurrection  at  the  last  day.’ 
Jesus  saith  to  her : ‘ I am  the  resurrection  and  the  life;  he  that  believeth 
in  Me,  although  he  were  dead,  yet  shall  he  live ; and  every  one  that 
liveth  and  believeth  in  Me,  shall  not  die  for  ever.  Believest  thou  this  T 
She  saith  to  Him : ‘Yea,  Lord,  I have  believed  that  Thou  art  Christ, 
the  Son  of  the  living  God,  who  art  come  into  this  world.’  And  when 
she  had  said  these  things,  she  went  and  called  her  sister  Mary  secretly, 
saying:  ‘ The  Master  is  come,  and  calleth  for  thee.’  She,  as  soon  as  she 
heard  this,  riseth  quickly  and  cometh  to  Him.  Lor  Jesus  was  not  yet 
come  into  the  town ; but  He  was  still  in  that  place  where  Martha  had 
met  Him.  The  Jews  therefore,  who  were  with  her  in  the  house,  and 
comforted  her,  when  they  saw  Mary  that  she  rose  up  speedily  and  went 
out,  followed  her,  saying : ‘ She  goeth  t®  the  grave  to  weep  there.’  When 
Mary  therefore  was  come  where  Jesus  was,  seeing  Him,  she  fell  down 
at  His  feet,  and  saith  to  Him : ‘ Lord,  if  Thou  hadst  been  here,  my 
brother  had  not  died.’  Jesus  therefore,  when  He  saw  her  weeping,  and 
the  Jews  that  were  come  with  her  weeping,  groaned  in  the  spirit,  and 
troubled  Himself,  and  said : ‘ Where  have  you  laid  him  V They  say  to 
Him:  ‘ Lord,  come  and  see.’  And  Jesus  wept.  The  Jews  therefore  said : 


196 


* Behold  how  He  loved  him.,  But  some  of  them  said : ‘ Could  not  He 
that  opened  the  eyes  of  the  man  "born  blind  have  caused  that  this  man 
should  not  die?’  Jesus  therefore  again  groaning  in  Himself  cometh  to 
the  sepulchre.  How,  it  was  a cave,  and  a stone  was  laid  over  it.  Jesus 


Thou  hast  heard  Me,  and  I knew  that  Thou  hearest  Me  always  ; but  be- 
cause of  the  people  who  stand  about  have  I said  it,  that  they  may  believe 
that  Thou  hast  sent  Me/  When  He  had  said  these  things,  He  cried  with 
a loud  voice : ‘ Lazarus,  come  forth/  And  presently  he  that  had  been 
dead  came  forth,  bound  feet  and  hands  with  winding  bands;  and  his 
face  was  bound  about  with  a napkin.  J esus  said  to  them : ‘ Loose  him, 
and  let  him  go/  Many  therefore  of  the  Jews,  who  were  come  to  Mary 
and  Martha,  and  had  seen  the  things  that  Jesus  did,  believed  in  Him. 
But  some  of  them  went  to  the  Pharisees,  and  told  them  the  things  that 
Jesus  had  done.  The  chief  priests  therefore,  and  the  Pharisees,  gathered 
a council,  and  said : ‘ What  do  we ; for*  this  Man  doth  many  miracles  ? 
If  we  let  Him  alone  so,  all  will  believe  in  Him ; and  the  Komans  will 
come  and  take  away  our  place  and  nation/  But  one  of  them,  named 
Caiphas,  being  the  high-priest  for  that  year,  said  to  them:  ‘ You  know 
nothing ; neither  do  you  consider  that  it  is  expedient  for  you  that  one 
man  should  die  for  the  people,  and  that  the  whole  nation  perish  not/ 
And  this  he  spoke  not  of  himself;  but  being  the  high-priest  of  that  year, 
he  prophesied  that  Jesus  should  die  for  the  nation.  And  not  only  for 
the  nation,  but  to  gather  together  in  one  the  children  of  God  that  were 
dispersed.  Prom  that  day  therefore  they  devised  to  put  Him  to  death. 
Wherefore  Jesus  walked  no  more  openly  among  the  Jews  ; but  He  went 


PRESENT  CONDITION  OF  THE  TOMB  WHERE  LAZARUS  WAS  BURIED. 


saith:  ‘Takeaway 
the  stone/  Mar- 
tha, the  sister  of 
him  that  was 
dead,  saith  to 
Him:  ‘Lord,  by 
this  time  he  stink- 
eth,  for  he  is  now 
dead  four  days/ 
Jesus  saith  to  her: 
‘ Did  not  I say  to 
thee,  that  if  thou 
believe,  thoushalt 
see  the  glory  of 
God  V They  took 
therefore  the 
stone  away.  And 
Jesus  lifting  up 
His  eyes,  said : 
‘ Father,  I give 
Thee  thanks  that 


197 


into  a country  near  the  desert,  unto  a city  that  is  called  Ephrem,  and 
there  He  abode  with  His  disciples.  (John  xi.) 

§ 24.  Jesus  enters  into  Jericho . Zaccheus  entertains  Him, 

And  entering  in,  He  walked  through  J ericho.  And  behold,  there 
was  a man  named  Zaccheus,  who  was  the  chief  of  the  publicans,  and 
he  was  rich.  And  he  sought  to  see  Jesus,  who  He  was,  and  he  could 
not  for  the  crowd,  because  he  was  low  of  stature.  And  running  before, 
he  climbed  up  into  a sycamore  tree,  that  he  might  see  Him ; for  He  was 
to  pass  that  way.  And  when  Jesus  was  come  to  the  place,  looking  up, 
He  saw  him,  and  said  to  him:  6 Zaccheus,  make  haste  and  come  down; 


ZACCHEUS  CLIMBS  UP  INTO  THE  FIG-TREE. 

for  this  day  I must  abide  in  thy  house.’  And  he  made  haste  and  came 
down ; and  received  Him  with  joy.  And  when  all  saw  it,  they  murmured, 
saying  that  He  was  gone  to  be  a guest  with  a man  that  was  a sinner.  But 
Zaccheus  standing,  said  to  the  Lord : ‘ Behold,  Lord,  the  half  of  my 
goods  I give  to  the  poor ; and  if  I have  wronged  any  man  of  anything, 
I restore  him  fourfold.’  Jesus  said  to  him:  ‘ This  day  is  salvation  come 
to  this  house,  because  he  also  is  a son  of  Abraham.  For  the  Son  of 
Man  is  come  to  seek  and  to  save  that  which  was  lost.’  (Luke  xix.) 


198 


6.  Events  of  the  last  Week  in  Jerusalem,  commonly  known  as  the 
Holy  Week. 

§ 25.  Jesus  comes  to  the  house  of  Lazarus  in  Bethany . He  makes  His 
solemn  entry  into  the  Temple . 

Jesus  therefore,  six  days  before  the  pasch,  came  to  Bethania,  where 
Lazarus  had  been  dead,  whom  J esus  raised  to  life.  And  they  made 
Him  a supper  there,  and  Martha  served ; but  Lazarus  was  one  of  them 
that  were  at  table  with  Him.  Mary  therefore  took  a pound  of  oint- 
ment of  spikenard,  of  great  price,  and  anointed  the  feet  of  Jesus,  and 
wiped  His  feet  with  her  hair ; and  the  house  was  filled  with  the  odour 
of  the  ointment.  Then  one  of  His  disciples,  Judas  Iscariot,  he  that  was 
about  to  betray  Him,  said : 6 Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor  V How,  he. said  this,  not  because 
he  cared  for  the  poor,  but  because  he  was  a thief,  and  having  the  purse, 
carried  the  things  that  were  put  therein.  And  Jesus  knowing  it,  said 
to  them : 4 Why  do  you  trouble  this  woman,  for  she  hath  wrought  a good 
work  upon  Me  % Lor  the  poor  you  have  always  with  you ; but  Me  you 
have  not  always.  For  she  in  pouring  this  ointment  upon  My  body,  hath 
done  it  for  My  burial.  Amen,  I say  to  you,  wheresoever  this  gospel  shall 
be  preached  in  the  whole  world,  that  also  which  she  hath  done  shall  be 
told  for  a memorial  of  her.’  A great  multitude  therefore  of  the  Jews  knew 
that  He  was  there ; and  they  came,  not  for  J esus’s  sake  only,  but  that 
they  might  see  Lazarus,  whom  He  had  raised  from  the  dead.  But  the 
chief  priests  thought  to  kill  Lazarus  also ; because  many  of  the  Jews,  by 
reason  of  him,  went  away,  and  believed  in  Jesus.  (John  xii.) 

And  when  they  drew  nigh  to  Jerusalem,  and  were  come  to  Beth- 
phage,  unto  Mount  Olivet,  then  Jesus  sent  two  disciples,  saying  to  them : 
6 Go  ye  into  the  village  that  is  over  against  you,  and  immediately  you 
shall  find  an  ass  tied,  and  a colt  with  her  : loose  them  and  bring  them 
to  Me.  And  if  any  man  shall  say  anything  to  you,  say  ye,  that  the 
Lord  hath  need  of  them ; and  forthwith  he  will  let  them  go.’  They 
that  were  sent  went  their  way,  and  found  the  colt  standing,  as  He  had 
said  unto  them. 

How  all  this  was  done  that  it  might  be  fulfilled  which  was  spoken 
by  the  prophet,  saying : 4 Tell  ye  the  daughter  of  Zion : Behold,  thy 
King  cometh  to  thee,  meek,  and  sitting  upon  an  ass,  and  a colt  the  foal 
of  her  that  is  used  to  the  yoke.’  And  the  disciples  going,  did  as  Jesus 
commanded  them.  And  they  brought  the  ass  and  the  colt,  and  laid 
their  garments  upon  them,  and  made  Efim  sit  thereon.  And  a very  great 
multitude  spread  their  garments  in  the  way ; and  others  cut  boughs 
from  the  trees,  and  strewed  them  in  the  way  ; and  the  multitudes  that 
went  before  and  that  followed,  cried,  saying  : 4 Hosanna  to  the  Son  of 
David  ! Blessed  is  He  that  cometh  in  the  name  of  the  Lord  ! Hosanna 
in  the  highest !’  And  when  He  was  now  coming  near  the  descent  of 
Mount  Olivet,  the  whole  multitude  of  His  disciples  began  with  joy  to 


199 


praise  God  with  a loud  voice,  for  all  the  mighty  works  they  had  seen, 
saying : 4 Blessed  he  the  King  who  cometh  in  the  name  of  the  Lord, 
peace  in  heaven,  and  glory  on  high  !*  And  some  of  the  Pharisees,  from 
among  the  multitude,  said  to  Him : 4 Master,  rehuke  Thy  disciples/  To 
whom  He  said  : 4 I say  to  you  that  if  these  shall  hold  their  peace,  the 
stones  will  cry  out/  And  when  He  drew  near,  seeing  the  city,  He  wept 
over  it,  saying  : 4 If  thou  also  hadst  known,  and  that  in  this  thy  day, 
the  things  that  are  to  thy  peace ; hut  now  they  are  hidden  from  thy 
eyes.  Por  the  days  shall  come  upon  thee  : and  thy  enemies  shall  cast 
a trench  about  thee,  and  compass  thee  round,  and  straiten  thee  on  every 
side,  and  beat  thee  flat  to  the  ground,  and  thy  children  who  are  in 
thee  : and  thpy  shall  not  leave  in  thee  a stone  upon  a stone  : because 
thou  hast  not  known  the  time  of  thy  visitation/  And  when  He  was  come 
into  Jerusalem,  the  whole  city  was  moved,  saying  : 4 Who  is  this  V And 
the  people  said  : 4 This  is  Jesus  the  prophet,  from  Nazareth  of  Galilee/ 


And  the  chief  priests  and  scribes,  seeing  the  wonderful  things  that 
He  did,  and  the  children  crying  in  the  Temple,  and  saying : 4 Hosanna 
to  the  Son  of  David !’  were  moved  with  indignation,  and  said  to  Him  : 
4 Hearest  Thou  what  these  say  V And  Jesus  said  to  them  : 4 Yea,  have 
you  never  read : 44  Out  of  the  mouth  of  infants  and  of  sucklings  Thou 
hast  perfected  praise”  V 


200 


§26.  Jesus  goes  away  at  night  to  Bethany , and  returns  in  the  morning . 

Events  and  discourses  of  the  second  and  third  days . 

And  leaving  them,  He  went  out  of  the  city  into  Bethania,  and  re- 
mained there.  And  in  the  morning,  returning  into  the  city,  He  was 
hungry.  And  seeing  a certain  fig-tree  by  the  way-side,  He  came  to  it, 
and  found  nothing  on  it  but  leaves  only ; and  He  saith  to  it : ‘ May  no 
fruit  grow  on  thee  henceforward  for  ever.’  And  immediately  the  fig-tree 
withered  away.  (Matt,  xxi.) 

And  they  came  to  Jerusalem.  And  when  He  was  entered  into  the 
Temple,  He  began  to  cast  out  them  that  sold  and  bought  in  the  Temple, 
and  overthrew  the  tables  of  the  money-changers,  and  the  chairs  of  them 
that  sold  doves.  And  He  suffered  not  that  any  man  should  carry  a 
vessel  through  the  Temple  : and  He  taught,  saying  to  them  : ‘ Is  it  not 
written,  “ My  house  shall  be  called  the  house  of  prayer  to  all  nations”  ? 
But  you  have  made  it  a den  of  thieves.’  Which  when  the  chief  priests 
and  the  scribes  had  heard,  they  sought  how  they  might  destroy  Him. 
For  they' feared  Him,  because  the  whole  multitude  was  in  admiration  at 
His  doctrine.  And  when  evening  was  come,  He  went  forth  out  of  the  city. 

And  when  they  passed  by  in  the  morning,  they  saw  the  fig-tree  dried 
up  from  the  roots.  And  Peter  remembering,  said  to  Him  : 4 Eabbi,  be- 
hold the  fig-tree,  which  Thou  didst  curse,  is  withered  away.’  And  Jesus 
answering,  saith  to  them  : ‘ Have  the  faith  of  God.  Amen,  I say  to  you, 
that  whosoever  shall  say  to  this  mountain,  “Be  thou  removed  and  be 
cast  into  the  sea,”  and  shall  not  stagger  in  his  heart,  but  believe  that 
whatsoever  he  saith  shall  be  done,  it  shall  be  done  unto  him.’ 

And  they  come  again  to  .Jerusalem ; and  when  He  was  walking  in 
the  Temple,  the  chief  priests  and  the  scribes,  with  the'  ancients,  met  to- 
gether, and  spoke  to  Him,  saying : ‘ Tell  us,  by  what  authority  dost 
Thou  these  things  ] or,  Who  is  He  that  hath  given  Thee  this  authority? 
And  Jesus  answering,  said  to  them : ‘ I will  also  ask  you  one  thing. 
Answer  me  : The  baptism  of  John,  was  it  from  heaven,  or  of  men  V But 
they  thought  within  themselves,  saying  : 4 If  we  shall  say  from  heaven, 
He  will  say  : Why  then  did  you  not  believe  him  But  if  we  say,  of 
men,  the  whole  people  will  stone  us ; for  they  are  persuaded  that  John 
is  a prophet.’  And  they  answered,  that  they  knew  not  whence  it  was. 
And  Jesus  said  to  them  : ‘ Neither  do  I tell  you  by  what  authority  I do 
these  things.’  (Mark  xi.;  Luke  xx.) 


§ 27.  Discourses  and  Parables  of  Jesus  in  the  Temple . 
And  He  began  to  speak  to  them  in  parables. 


PARABLE  SHOWING-  THE  COMING  REJECTION  OF  THE  JEWS. 

let  it  to  husbandmen,  and  went  into  a 
far  country. 

And  at  the  season  he  sent  to  the  hus* 


A certain  man  planted  a vineyard  and 
made  a hedge  about  it,  and  dug  a place 
for  the  wine  fat,  and  built  a tower,  and 


201 


band  men  a servant  to  receive  from  the 
husbandmen  of  the  fruit  of  the  vine- 
yard. 

But  they  having  laid  hands  on  him, 
beat  him,  and  sent  him  away  empty. 

And  again  he  sent  to  them  another 
servant ; and  him  they  wounded  in  the 
head,  and  used  him  reproachfully. 

And  again  he  sent  another,  and  him 
they  killed : and  many  others,  of  whom 
some  they  beat,  and  others  they  killed. 

Therefore  having  yet  one  son,  most 
dear  to  him,  he  also  sent  him  unto  them 


last  of  all,  saying : They  will  reverence 
my  son. 

But  the  husbandmen  said  one  to  an- 
other : This  is  the  heir ; come  let  us 
kill  him ; and  the  inheritance  shall  be 
ours. 

And  laying  hold  on  him,  they  killed 
him,  and  cast  him  out  of  the  vineyard. 

What  therefore  will  the  lord  of  the 
vineyard  do  ? He  will  come  and  destroy 
those  husbandmen ; and  will  give  the 
vineyard  to  others  who  shall  render  him 
the  fruits  thereof  in  due  season. 


Jesus  saith  to  them  : ‘ Have  you  never  read  in  the  Scriptures,  “The 
stone  which  the  builders  rejected,  the  same  is  become  the  Head  of  the 
corner.  By  the  Lord  this  has  been  done ; and  it  is  wonderful  in  our 
eyes”  ? Therefore  I say  to  you,  that  the  kingdom  of  God  shall  be  taken 
from  you,  and  shall  be  given  to  a nation  yielding  the  fruits  thereof.  And 
whosoever  shall  fall  on  this  stone,  shall  be  broken  : but  on  whomsoever 
it  shall  fall,  it  shall  grind  him  to  powder.’  And  when  the  chief  priests 
and  Pharisees  had  heard  His  parables,  they  knew  that  He  spoke  of  them. 
And  seeking  to  lay  hands  on  Him,  they  feared  the  multitudes  : because 
they  held  Him  as  a prophet.  And  leaving  Him,  they  went  their  way. 

And  Jesus  continued  to  speak  to  the  people  in  parables. 

THE  PARABLE  OF  THE  KING’S  MARRIAGE  FEAST  FOR  HIS  SON. 


The  kingdom  of  heaven  is  likened  to 
a king,  who  made  a marriage  for  his 
son.  And  he  sent  his  servants,  to  call 
them  that  were  invited  to  the  marriage  ; 
and  tpey  would  not  come.  Again  he 
sent  other  servants,  saying : ‘ Tell  them 
that  were  invited,  Behold,  I have  pre- 
pared my  dinner;  my  beeves  and  fat- 
lings  are  killed,  and  all  things  are  ready  r 
come  ye  to  the  marriage.’  But  they  ne- 
glected and  went  their  ways,  one  to  his 
farm,  and  another  to  his  merchandise. 
And  the  rest  laid  hands  on  his  servants, 
and  having  treated  them  contumeli- 
ously,  put  them  to  death.  But  when  the 
king  had  heard  of  it,  he  was  angry,  and 
sending  his  armies,  he  destroyed  those 
murderers  and  burned  their  city.  Then 
he  said  to  his  servants : ‘ The  marriage 


indeed  is  ready,  but  they  that  were  in- 
vited were  not  worthy.  Go  ye  therefore 
into  the  highways,  and  as  many  as  you 
shall  find,  bid  to  the  marriage.’  And 
his  servants,  going  forth  into  the  ways, 
gathered  together  all  that  they  found, 
both  bad  and  good : and  the  marriage 
was  filled  with  guests.  And  the  king 
went  in  to  see  the  guests : and  he  saw 
there  a man  who  had  not  on  a wedding 
garment.  And  he  saith  to  him:  ‘Friend, 
how  earnest  thou  in  hither  not  having 
on  a wedding  garment?’  But  he  was 
silent.  Then  the  king  said  to  the  waiters: 
‘ Bind  his  hands  and  feet,  and  cast  him 
into  the  exterior  darkness:  there  shall 
be  weeping  and  gnashing  of  teeth.  For 
many  are  called,  but  few  are  chosen.1 
(Matt,  xxii.) 


And  Jesus  sitting  over  against  tbe  treasury,  beheld  how  the  people 
cast  money  into  the  treasury,  and  many  that  were  rich  cast  in  much. 
And  there  came  a certain  poor  widow,  and  she  cast  in  two  mites,  which 
make  a farthing.  And  calling  His  disciples  together,  He  saith  to  them  : 
4 Amen,  I say  to  you,  this  poor  widow  hath  cast  in  more  than  all  they 
who  have  cast  into  the  treasury.  For  all  they  did  cast  in  of  their  abund- 
ance ; but  she  of  her  want  cast  in  all  she  had,  even  her  whole  living,’ 


202 


And  as  He  was  going  out  of  the  Temple,  one  of  His  disciples  saithto 
Him  : ‘ Master,  hehold  what  manner  of  stones  and  what  buildings,  are 
here.’  And  Jesus  answering,  said  to  him  : ‘ Seest  thou  all  these  great 
buildings  ? There  shall  not  be  left  a stone  upon  a stone,  that  shall  not 
be  thrown  down.’  (Mark  xiii.) 


JESUS  PRAISES  THE  WIDOW’S  GIFT  TO  THE  TREASURY  OF  THE  TEMPLE. 


§ 28.  Events  of  the  fourth  day  ( Wednesday ).  The  chief  priests  and 
Pharisees  hold  a council  to  apprehend  Him . Judas  bargains  with 
the  high-priests  to  betray  Him . The  disciples  prepare  the  Pasch. 
Then  were  gathered  together  the  chief  priests  and  ancients  of  the 
people  into  the  court  of  the  high-priest,  who  was  called  Caiphas ; and 
they  consulted  together,  that  by  subtlety  they  might  apprehend  J esus, 
and  put  Him  to  death.  But  they  said:  ‘Hot  on  the  festival  day,  lest 
perhaps  there  should  be  a tumult  among  the  people.’ 

Then  went  one  of  the  twelve,  who  was  called  Judas  Iscariot,  to  the 
chief  priests.  And  said  to  them : ‘ "What  will  you  give  me,  and  I will 
deliver  Him  unto  you  V But  they  appointed  him  thirty  pieces  of  silver. 
And  from  thenceforth  he  sought  opportunity  to  betray  Him. 

How  on  the  first  day  of  the  unleavened  bread,  when  they  sacrificed 
the  pasch,  the  disciples  say  to  Him:  ‘Whither  wilt  Thou  that  we  go, 
and  prepare  for  Thee  to  eat  the  pasch  V And  He  sendeth  two  of  His 
disciples,  and  saith  to  them : ‘ Go  ye  into  the  city ; and  there  shall  meet 


203 


you  a man  carrying  a pitcher  of  water ; follow  him ; and  whithersoever 
he  shall  go  in,  say  to  the  master  of  the  house,  “ The  Master  saith,  where 
is  My  refectory,  where  I may  eat  the  pasch  with  My  disciples  And 


JUDAS  BARGAINS  TO  BETRAY  HIM  FOR  THIRTY  PIECES  OF  SILVER. 


he  will  show  you  a large  dining-room  furnished ; go  and  there  prepare 
for  us.’  And  His  disciples  went  their  way,  and  came  into  the  city;  and 
they  found  as  He  had  told  them,  and  they  prepared  the  pasch. 


§ 29.  Events  of  the  fifth  day  (Thursday).  The  Paschal  Supper;  accord- 
ing to  the  Law  of  Moses , toeing  ended , Jesus  institutes  the  unbloody 
Sacrifice  of  the  new  Law , to  take  the  place  of  the  bloody  sacrifices 
of  the  old  Law , and  gives  to  His  Church  the  Sacrament  of  the  most 
Holy  Eucharist. 

And  when  evening  was  come,  He  cometh  with  the  twelve.  And 
when  they  were  at  table  and  eating,  Jesus  saith:  ‘ With  desire  I have 
desired  to  eat  this  pasch  with  you,  before  I suffer.  For  I say  to  you, 
that  from  this  time  I will  not  eat  it,  till  it  be  fulfilled  in  the  kingdom 
of  God.’  And  having  taken  the  chalice,  He  gave  thanks,  and  said: 
6 Take  and  divide  it  among  you.  For  I say  to  you,  that  I will  not  drink 
of  the  fruit  of  the  vine  till  the  kingdom  of  God  come.’ 

And  while  they  were  at  supper  Jesus  took  bread  and  blessed,  and 
broke  it,  and  gave  it  to  His  disciples,  and  said : ‘ Take,  and  eat.  This  is 


204 

My  Body,  which  is  given  for  you  ; do  this  for  a commemoration  of 
Me.’  In  like  manner  the  chalice  also  after  He  had  supped,  saying: 
‘ This  is  the  chalice,  the  Hew  Testament  in  My  Blood,  which  shall 

BE  SHED  FOR  YOU  AND  FOR  MANY  FOR  THE  REMISSION  OF  SINS.  But  yet 
behold,  the  hand  of  him  that  betrayeth  Me  is  with  Me  on  the  table. 
And  the  Son  of  Man  indeed  goeth,  according  to  that  which  is  deter- 
mined; but  yet  woe  to  that  man  by  whom  He  shall  be  betrayed/  And 
they  began  to  inquire  among  themselves,  which  of  them  it  was  that 
should  do  this  thing. 


JESUS  INSTITUTES  THE  HOLY  SACRIFICE  OF  THE  NEW  LAW. 


And  when  supper  was  done  (the  devil  having  now  put  into  the 
heart  of  J udas  Iscariot,  the  son  of  Simon,  to  betray  Him),  knowing  that 


Note. — The  Catechism  of  the  Council  of  Trent  says,  * The  Holy  Eucharist 
was  instituted  that  the  Church  might  have  a perpetual  sacrifice  in  which  our  sins 
might  he  expiated,  and  the  Eternal  Father,  who  is  of  ten  offended  with  our  crimes, 
might  be  turned  away  from  wrath  to  mercy,  and  from  the  severity  of  just  pun- 
ishment to  clemency  and  forgiveness.  Of  this  we  have  a figure  and  similitude  in 
the  Paschal  Lamb,  which  was  offered,  first  as  a sacrifice  to  avert  the  wrath  of 
the  destroying  angel,  previous  to  its  being  eaten  after  the  manner  of  a sacrifice 
by  the  children  of  Israel.  A sacrifice  differs  from  a sacrament  in  this,  that  its 
efficacy  consists  in  its  being  offered  ; and  as  Christ  the  Lord  in  His  Passion  has 
merited  and  satisfied  for  us,  so  those  who  offer  this  sacrifice  obtain  the  fruits  of 
our  Lord’s  Passion,  and  also  satisfy  for  us.’ — Cate . Bom . on  the  Holy  Eucharist . 


m 


the  Father  had  given  Him  all  things  into  His  hands,  and  that  He  came 
from  God  and  goeth  to  God,  He  riseth  from  supper,  and  layeth  aside  His 
garments,  and  having  taken  a towel,  girded  Himself.  After  that,  He  , 
putteth  water  into  a basin,  and  began  to  wash  the  feet  of  His  disciples, 
and  to  wipe  them  with  the  towel  wherewith  He  was  girded.  He  cometh 
therefore  to  Simon  Peter.  And  Peter  saith  to  Him : 4 Lord,  dost  Thou 
wash  my  feet  V J esus  answered,  and  said  to  him : ‘ What  I do,  thou 
knowest  not  now;  but  thou  shalt  know  hereafter.’  Peter  saith  to  Him: 
‘Thou  shalt  never  wash  my  feet.’  Jesus  answered  him:  ‘If  I wash 
thee  not,  thou  shalt  have  no  part  with  Me.’  Simon  Peter  saith  to  Him : 
‘Lord,  not  only  my  feet,  but  also  my  hands  and  my  head.’  Jesus  saith 
to  him : ‘ He  that  is  washed,  needeth  not  but  to  wash  his  feet,  but  is 
clean  wholly.  And  you  are  clean ; but  not  all.’  For  He  knew  who  he 
was  that  would  betray  Him ; therefore  He  said,  ‘ You  are  not  all  clean.’ 

How  there  was  leaning  on  Jesus’s  bosom  one  of  His  disciples,  whom 
Jesus  loved.  Simon  Peter  therefore  beckoned  to  him,  and  said  to  him : 

‘ Who  is  it  of  whom  He  speaketh?’  He  therefore  leaning  on  the  breast 
of  Jesus,  saith  to  Him : ‘ Lord,  who  is  it  V Jesus  answered : ‘ He  it  is  to 
whom  I shall  reach  bread  dipped.’  And  when  He  had  dipped  the  bread, 

He  gave  it  to  Judas  Iscariot,  the  son  of  Simon.  And  after  the  morsel, 
Satan  entered  into  him.  And  Jesus  said  to  him : ‘ That  which  thou 
dost,  do  quickly.’  How  no  man  at  the  table  knew  to  what  purpose  He 
said  this  unto  him.  For  some  thought,  because  Judas  had  the  purse, 
that  Jesus  had  said  to  him  : Buy  those  things  which  we  have  need  of 
for  the  festival-day  : or  that  he  should  give  something  to  the  poor. 

He  therefore  having  received  the  morsel,  went  out  immediately.  And 
it  was  night.  When  he  therefore  was  gone  out,  Jesus  said  : ‘How  is 
the  Son  of  Man  glorified,  and  God  is  glorified  in  Him.  If  God  be 
glorified  in  Him,  God  also  will  glorify  Him  in  Himself ; and  immedi- 
ately will  He  glorify  Him.’  (John  xiii.) 

‘ Little  children,  yet  a little  while  I am  with  you.  You  shall  see  * 
Me ; and  as  I said  to  the  Jews  : Whither  I go,  you  cannot  come;  so 
I say  to  you  now.  A new  commandment  I give  unto  you  : that 
you  love  one  another;  as  I have  loved  you,  that  you  also  love  one 
another.  By  this  shall  all  men  know  that  you  are  My  disciples,  if 
you  have  love  one  for  another.’  Simon  Peter  saith  to  Him  : ‘ Lord, 
whither  goest  Thou  V Jesus  answered  : ‘ Whither  I go,  thou  canst 
not  follow  Me  now ; but  thou  shalt  follow  hereafter.’  Peter  saith 
to  Him,  ‘ Why  cannot  I follow  Thee  now  V And  the  Lord  said  : 

‘ Simon,  Simon,  behold  Satan  hath  desired  to  have  you,  that  he  may 
sift  you  as  wheat ; but  I have  prayed  for  thee,  that  thy  faith  fail  not  : 
and  thou,  when  thou  art  converted,  confirm  thy  brethren.’  Peter  saith 
unto  Him,  ‘ Lord,  I am  ready  to  go  with  Thee,  both  into  prison  and  to 
death ; I will  lay  down  my  life  for  Thee.’  Jesus  answered  him  : ‘Wilt 
thou  lay  down  thy  life  for  Me?  Amen,  amen,  I say  to  thee,  the  cock  shall 
not  crow  till  thou  thrice  deniest  that  thou  knowest  Me.’  (Luke  xxii.) 


206 


7.  Events  of  the  last  night  and  day  of  the  Passion  of  Jesus. 

§ 30.  Scenes  in  the  Garden  of  Gethsemane.  The  betrayal  and  the  seizure . 
Jesus  is  taken  to  the  house  of  Annas. 

And  they  came  to  a farm  called  Gethsemane.  And  He  saith  to 
His  disciples  : ‘ Sit  you  here,  while  I pray.’  And  He  taketh  Peter  and 
James  and  John  with  Him ; and  He  began  to  fear  and  to  be  heavy. 
And  He  saith  to  them : ‘ My  soul  is  sorrowful  even  unto  death  ; stay 
you  here  and  watch.’  And  when  He  was  gone  forward  a little,  He  fell 
flat  on  the  ground ; and  He  prayed,  that  if  it  might  be,  the  hour  might 


THE  AGONY  IN  THE  GAKDEN. 


pass  from  Him.  And  He  saith  : ‘ Abba,  Father,  all  things  are  possible 
to  Thee  : remove  this  chalice  from  Me  ; but  not  what  I will,  but  what 
Thou  wilt.’  And  He  cometh,  and  findeth  them  sleeping.  And  He 
saith  to  Peter  : 6 Simon,  sleepest  thou  ? Couldst  thou  not  watch  one 
hour  ? Watch  ye,  and  pray  that  you  enter  not  into  temptation.  The 
spirit  indeed  is  willing,  but  the  flesh  is  weak.’  And  going  away  again, 
He  prayed,  saying  the  same  words.  And  when  He  returned,  He  found 
them  again  asleep  (for  their  eyes  were  heavy),  and  they  knew  not  what 
to  answer  Him.  And  leaving  them,  He  went  away  again,  and  prayed 


207 

the  third  time,  saying  the  selfsame  words.  And  there  appeared  an 
angel  from  heaven  strengthening  Him.  And  being  in  an  agony,  He 
prayed  the  longer,  and  His  sweat  became  as  drops  of  blood  trickling 
upon  the  ground.  And  He  cometh  the  third  time,  and  saith  to  them  : 
Sleep  ye  now,  and  take  your  rest.  It  is  enough  ; the  hour  is  come  : 
behold  the  Son  of  Man  shall  be  betrayed  into  the  hands  of  sinners. 
Eise  up  ; let  us  go.  Behold,  he  that  will  betray  Me  is  at  hand.’  And 
Judas  also,  who  betrayed  Him,  knew  the  place;  because  Jesus  had 
often  resorted  thither,  together  with  His  disciples.  Judas  therefore, 
having  received  a band  of  soldiers  and  servants  from  the  chief  priests 
and  Pharisees,  cometh  thither  with  lanterns  and  torches  and  weapons. 
And  he  that  betrayed  Him  had  given  them  a sign,  saying : ‘ Whom- 
soever I shall  kiss,  that  same  is  He  : lay  hold  on  Him,  and  lead  Him 
away  carefully.’  And  when  he  was  come,  immediately  .going  up  to  Him, 
he  saith : ‘ Hail,  Eabbi ! and  kissed  Him.  J esus  therefore,  knowing 
all  things  that  should  come  upon  Him,  went  forth,  and  said  to  them : 
‘ Whom  seek  ye  V They  answered  Him  : ‘ Jesus  of  Nazareth.’  Jesus 
saith  to  them,  ‘ I am  He.’  And  Judas  also,  who  betrayed  Him,  stood 
with  them.  As  soon  therefore  as  He  had  said  to  them,  ‘ I am  He,’  they 
went  backward,  and  fell  to  the  ground.  Again  therefore  He  asked 
them : ‘ Whom  seek  ye  V And  they  said : ‘ Jesus  of  Nazareth.’  Jesus 
answered : ‘ I have  told  you  that  1 am  He.  If  therefore  you  seek  Me, 
let  these  go  their  way.’  That  the  word  might  be  fulfilled  -which  He 
said  : ‘ Of  them  whom  Thou  hast  given  Me,  I have  not  lost  any  one.’ 
And  they  who  were  about  Him,  seeing  what  would  follow,  said  to 
Him.  Lord,  shall  we  strike  with,  the  sword?’  Then  Simon  Peter, 
haying  a sword,  drew  it,  and  struck  the  servant  of  the  high-priest,  and 
cut  off  his  right  ear.  And  the  name  of  the  servant  was  Malchus.  Jesus 
therefore  said  to  Peter:  'Put  up  thy  sword  into  the  scabbard.  The 
chalice  which  My  Father  hath  given  Me,  shall  I not  drink  it?  And 
thinkest  thou  that  I cannot  ask  My  Father  and  He  will  give  Me  pre- 
sently more  than  twelve  legions  of  angels  ? but  how  then  should  the 
scriptures  be  fulfilled  that  so  it  must  be  done  V And  when  He  had 
touched  the  ear  of  the  servant  it  was  healed.  And  Jesus  said  to  the 
chief  priests,  and  magistrates  of  the  Temple,  and  the  ancients  that  were 
come  unto  Him : ' Are  ye  come  out,  as  it  were  against  a thief,  with 
swords  and  clubs  ? When  I was  daily  with  you  in  the  Temple,  you 
did  not  stretch  forth  your  hands  against  Me : but  this  is  your  hour, 
and  the  power  of  darkness.’  Then  His  disciples  leaving  Him,  fled. 

§ 31.  Scenes  in  the  house  of  the  high-priest  Annas. 

Then  the  band  and  the  tribune,  and  the  servants  of  the  Jews,  took 
Jesus,  and  bound  Him  : and  they  led  Him  away  to  Annas  first,  for  he 
was  father-in-law  to  Caiphas,  who  was  the  high-priest  of  that  year. 
How  Caiphas  was  he  who  had  given  the  counsel  to  the  Jews,  that  it 
was  expedient  that  one  man  should  die  for  the  people.  And  Simon 


208 

Peter  followed  Jesus,  and  so  did  another  disciple,  who  being  known  to 
the  high-priest,  went  in  with  Jesus  into  the  court  of  the  high-priest. 

But  Peter  stood  at  the  door  without.  The  other  disciple,  therefore, 
who  was  known  to  the  high-priest,  went  out,  and  spoke  to  the  portress, 
and  brought  in  Peter.  And  when  they  had  kindled  a fire  in  the  midst 
of  the  hall,  and  were  sitting  about  it,  Peter  was  in  the  midst  of  them. 
And  when  a certain  maid  had  seen  him  sitting  at  the  light,  and  had 
earnestly  beheld  him,  she  said  : ‘ This  man  also  was  with  Him/  The 
maid,  therefore,  that  was  portress,  saith  to  Peter  : 1 Art  not  thou  also 
one  of  this  Man’s  disciples'?’  But  he  denied  Him,  saying  : ‘Woman,  I 
know  Him  not.’  How  the  servants  and  ministers  stood  at  a fire  of  coals, 


ST.  PETER  WARMS  HIS  HANDS  AT  THE  FIRE  AND  DENIES  HIS  MASTER. 

because  it  was  cold,  and  warmed  themselves.  And  wnn  them  was  Peter 
also,  warming  himself. 

The  high-priest  therefore  asked  Jesus  of  His  disciples,  and  of  His 
doctrine.  Jesus  answered  him  : ‘ I have  spoken  openly  to  the  world  : 
I have  always  taught  in  the  synagogue  and  in  the  temple,  whither  all 
the  Jews  resort ; and  in  secret  I have  spoken  nothing.  Why  askest 
thou  Me  1 Ask  them  who  have  heard  what  I have  spoken  unto  them  : 
behold  they  know  what  things  I have  said.’  And  when  He  had  said 
these  things,  one  of  the  servants  standing  by  gave  Jesus  a blow,  say- 
ing : ‘ Answerest  Thou  the  high-priest  so  V Jesus  answered  him : ‘ If  I 


209 

have  spoken  evil,  give  testimony  of  the  evil ; but  if  well,  why  strikest 
thou  Me  V 

In  the  mean  time  the  chief  priests  and  all  the  council  sought  for 
evidence  against  J esus,  that  they  might  put  Him  to  death,  and  found 
none.  Tor  many  bore  false  witness  against  Him,  and  their  evidences  did 
not  agree.  And  some  rising  up,  bore  false  witness  against  Him,  saying : 
4 We  heard  Him  say,  “ I will  destroy  this  temple  made  with  hands, 
and  within  three  days  I will  build  another  not  made  with  hands.”  7 
And  their  witness  did  not  agree.  And  the  high-priest  rising  up  in  the 
midst,  asked  Jesus,  saying  : 4 Answerest  Thou  nothing  to  the  things  that 
are  laid  to  Thy  charge  by  these  men  V But  He  held  His  peace,  and  ans- 
wered nothing.  Again  the  high-priest  asked  Him,  and  said  to  Him : 
‘Art  Thou  the  Christ,  the  Son  of  the  Blessed  God?’  And  Jesus  said 
to  him  : 4 1 am.  And  you  shall  see  the  Son  of  Man  sitting  on  the  right 
hand  of  the  power  of  God,  and  coming  with  the  clouds  of  heaven.’  Then 
the  high-priest  rending  his  garments,  saith  : 4 What  need  we  any  further 
witnesses  ? You  have  heard  the  blasphemy.  What  think  you  V And 
they  all  answered  : 4 He  is  guilty  of  death.’ 

Then  the  men  that  held  Him,  mocked  Him  and  struck  Him.  And 
some  began  to  spit  upon  Him ; and  they  blindfolded  Him,  and  smote 
His  face.  And  they  asked  Him,  saying  : 4 Prophesy  unto  us,  Thou 
Christ,  who  is  it  that  struck  Thee  V Others  also  smote  Him  on  the 
face  with  the  palms  of  their  hands.  And  after  the  space  as  it  were  of 
one  hour,  another  certain  man  affirmed,  saying  : 4 Of  a truth  this  man 
was  also  with  Him ; for  he  also  is  a Galilean.’  They  said  therefore  to 
him  : 4 Art  thou  not  also  one  of  His  disciples  V He  denied  it,  and  said  : 
4 1 am  not. ’ One  of  the  servants  of  the  high-priest  (a  kinsman  to  him 
whose  ear  Peter  cut  off)  saith  to  him  : 4 Did  not  I see  thee  in  the  garden 
with  Him  V Peter  therefore  denied  again,  saying  : 4 Man,  I know  not 
what  thou  sayest.’  And  immediately,  as  he  was  yet  speaking,  the  cock 
crew.  And  the  Lord  turning,  looked  on  Peter.  And  Peter  remembered 
the  word  of  the  Lord,  as  He  had  said  : 4 Before  the  cock  crow",  thou  shalt 
deny  Me  thrice.’  And  Peter  going  out,  wept  bitterly. 

§32.  Jesus  is  removed  to  the  house  of  Caiphas.  But  before  this , the 
chief  priests  and  members  of  the  Sanhedrim  begin  to  assemble  in 
the  house  of  Annas,  and  plot  together  to  make  up  an  indictment 
against  Jesus  by  means  of  false  witnesses.  Further  scenes  in  the 
house  of  Caiphas.  Jesus  is  condemned  to  death.  Despair  of  Judas . 

And  Annas  sent  Jesus  bound  to  Caiphas.  And  when  morning  was 
come,  all  the  chief  priests  and  ancients  of  the  people  took  counsel  against 
Jesus  that  they  might  put  Him  to  death.  And  they  brought  Him  into 
their  council,  saying  : 4 If  Thou  be  the  Christ,  tell  us.’  And  He  saith 
to  them  : 4 If  I shall  tell  you,  you  will  not  believe  Me.  And  if  I shall 
also  ask  you,  you  will  not  answer  Me,  nor  let  Me  go.  But  hereafter  the 
Son  of  Man  shall  be  sitting  on  the  right  hand  of  the  power  of  God.’ 

p 


210 


Then  said  they  all : ‘ Art  Thou,  then,  the  Son  of  God  V Who  said  : 
‘ You  say,  that  I am.’  And  they  said  : 4 What  need  we  any  further  tes- 
timony? For  we  ourselves  have  heard  it  from  His  own  mouth.’ 

Then  Judas,  who  betrayed  Him,  seeing  that  He  was  condemned,  re- 
penting himself,  brought  back  the  thirty  pieces  of  silver  to  the  chief 
priests  and  ancients,  saying  : 6 1 have  sinned  in  betraying  innocent 
blood.’  But  they  said  : ‘ What  is  that  to  us  ? look  thou  to  it.’  And 
casting  down  the  pieces  of  silver  in  the  Temple,  he  departed ; and  went 
and  hanged  himself  with  an  halter.  But  the  chief  priests  having  taken 
the  pieces  of  silver,  said : ‘ It  is  not  lawful  to  put  them  into  the  trea- 
sury, because  it  is  the  price  of  blood.’  And  after  they  had  consulted 
togeth  er,  they  bought  with  them  the  potter’s  field,  to  be  a burying-place 
for  strangers.  For  this  cause  that  field  was  called  Haceldama,  that  is, 
the  field  of  blood,  even  to  this  day.  Then  was  fulfilled  that  which  was 
spoken  by  J eremias  the  prophet,  saying  : ‘ And  they  took  the  thirty 
pieces  of  silver,  the  price  of  Him  that  was  priced,  whom  they  priced  of 
the  children  of  Israel.  And  they  gave  them  unto  the  potter’s  field,  as 
the  Lord  appointed  to  me.’ 

§ 33.  Jesus  is  brought  to  the  judgment  hall  of  Pilate. 

Then  they  led  Jesus  from  Caiphas  to  the  governor’s  hall.  And  it 
was  morning ; and  they  went  not  into  the  hall,  that  they  might  not  be 
defiled,  but  that  they  might  eat  the  pasch.  Pilate  therefore  went  out  to 
them,  and  said  : ‘ What  accusation  bring  you  against  this  Man  ?’  They 
answered,  and  said  to  him  : ‘ If  He  were  not  a malefactor,  we  would  not 
have  delivered  Him  up  to  thee.’  Pilate  therefore  said  to  them  : ‘ Take 
Him  you,  and  judge  Him  according  to  your  law.’  The  Jews  therefore 
said  to  him  : ‘ It  is  not  lawful  for  us  to  put  any  man  to  death.’  That 
the  word  of  Jesus  might  be  fulfilled,  which  He  said,  signifying  what 
death  He  should  die.  And  they  began  to  accuse  Him,  saying  : ‘We 
have  found  this  Man  perverting  our  nation,  and  forbidding  to  give  tri- 
bute, and  saying  that  He  is  Christ  the  King.’  Pilate  therefore  went 
into  the  hall  again,  and  called  Jesus,  and  said  to  Him  : 6 Art  Thou  the 
King  of  the  Jews?’  Jesus  answered  : ‘ Sayest  thou  this  thing  of  thy- 
self, or  have  others  told  it  thee  of  Me  ?’  Pilate  answered  : ‘ Am  I a Jew  ? 
Thy  own  nation,  and  the  chief  priests,  have  delivered  Thee  up  to  me  : 
what  hast  Thou  done?’  Jesus  answered  : ‘ My  kingdom  is  not  of  this 
world.  If  My  kingdom  were  of  this  world,  My  servants  would  certainly 
fight  that  I should  not  be  delivered  to  the  J ews  : but  now  My  king- 
dom is  not  from  hence.’  Pilate  therefore  said  to  Him  : ‘ Art  Thou  a 
King,  then?’  Jesus  answered:  ‘Thou  sayest  that  I am  a King.  For 
this  was  I born,  and  for  this  came  I into  the  world,  that  I should  give 
testimony  to  the  truth.  Every  one  that  is  of  the  truth  heareth  My 
voice.’  Pilate  saith  to  Him  : £ What  is  truth  ?’  And  when  he  said  this, 
he  went  out  again  to  the  Jews,  and  saith  to  them  : ‘ I find  no  cause  in 
Him.’  And  when  He  was  accused  by  the  chief  priests  and  ancients,  He 


211 


answered  nothing.  Then  Pilate  saith  to  Him : 1 Dost  not  Thou  hear 
how  great  testimonies  they  allege  against  Thee  ? And  He  answered  him 
never  a word ; so  that  the  governor  wondered  exceedingly.  But  they 
were  more  earnest,  saying : 4 He  stirreth  up  the  people,  teaching  through- 
out all  Judea,  beginning  from  Galilee  to  this  place.’ 

§ 34.  Pilate  sends  Jesus  to  be  tried  by  Herod.  Herod  mocks  Him , and 
sends  Him  back  to  Pilate.  The  people  choose  Barabbas. 

But  Pilate  hearing  of  Galilee,  asked  if  the  Man  were  of  Galilee.  And 
when  he  understood  that  He  was  of  Herod’s  jurisdiction,  he  sent  Him 
away  to  Herod,  who  was  also  himself  at  Jerusalem  in  those  days.  And 
Herod  seeing  Jesus,  was  very  glad ; for  he  was  desirous  of  a long  time 
to  see  Him,  because  he  had  heard  many  things  of  Him ; and  he  hoped 
to  see  some  sign  wrought  by  Him.  And  he  questioned  Him  in  many 
words.  But  He  answered  him  nothing.  And  the  chief  priests  and  the 
scribes  stood  by,  earnestly  accusing  Him.  And  Herod  with  his  army  set 
Him  at  nought,  mocked  Him,  and  putting  on  Him  a white  garment, 
sent  Him  back  to  Pilate.  And  Herod  and  Pilate  were  made  friends  that 
same  day ; for  before  they  were  enemies  one  to  another. 

How  upon  the  solemn  day  the  governor  was  accustomed  to  release 
to  the  people  one  prisoner,  whom  they  would.  And  he  had  then  a no- 
torious prisoner  that  was  called  Barabbas.  They  therefore  being  gathered 
together,  Pilate  said : 4 Whom  will  you  that  I release  to  you,  Barabbas, 
or  Jesus  that  is  called  Christ?  Por  he  knew  that  for  envy  they  had 
delivered  Him.  And  as  he  was  sitting  in  the  place  of  judgment,  his 
wife  sent  to  him,  saying  : 4 Have  thou  nothing  to  do  with  that  just  Man ; 
for  I have  suffered  many  things  this  day  in  a-  dream  because  of  Him.’ 
And  Pilate,  calling  together  the  chief  priests,  and  the  magistrates,  and 
the  people,  said  to  them  : 4 You  have  presented  to  me  this  Man,  as  one 
that  perverteth  the  people ; and  behold  I,  having  examined  Him  be- 
fore you,  find  no  cause  in  this  Man,  in  those  things  wherein  you  accuse 
Him.  Ho,  nor  Herod  neither.  Por  I sent  you  to  him,  and  behold,  no- 
thing worthy  of  death  is  done  to  Him.  I will  chastise  Him  therefore,  and 
release  Him.’  But  the  chief  priests  and  ancients  persuaded  the  people 
that  they  should  ask  Barabbas,  and  make  Jesus  away.  And  the  governor 
answering,  said  to  them  : 4 Whether  will  you  of  the  two  to  be  released 
unto  you?  But  they  said,  4 Barabbas.’  Pilate  saith  to  them  : 4 What 
shall  I do  then  with  Jesus  that  is  called  Christ?  They  all  say  : 4 Let 
Him  be  crucified.’  The  governor  said  to  them  : 4 Why,  what  evil  hath 
He  done?  And  Pilate  again  spoke  to  them,  desiring  to  release  Jesus. 
But  they  cried  again,  saying  : 4 Crucify  Him,  crucify  Him.’  Pilate  said 
to  them  the  third  time  : 4 Why,  what  evil  hath  He  done  h I find  no 
cause  of  death  in  Him.  I will  chastise  Him,  and  let  Him  go.’ 

§ 35.  Jesus  is  scourged  at  the  pillar , and  crowned  with  thorns. 

Pilate  therefore  took  Jesus  and  scourged  Him.  Then  the  soldiers  of 


212 


the  governor,  taking  Jesus  into  the  hall,  gathered  together  unto  Him 
the  whole  hand ; and  stripping  Him,  they  put  a scarlet  cloak  about 
Him.  And  platting  a crown  of  thorns,  they  put  it  upon  His  head,  and 
a reed  in  His  right  hand.  And  bowing  the  knee  before  Him,  they 
mocked  Him,  saying  : ‘ Hail,  King  of  the  Jews.’  And  spitting  upon 
Him,  they  took  the  reed,  and  struck  His  head.  Pilate  therefore  went 
forth  again,  and  saith  to  them : ‘ Behold,  I bring  Him  forth  unto  you,  that 
you  may  know  that  I find  no  cause  in  Him/ 


JESUS,  BY  THE  COMMAND  OF  PILATE,  IS  SCOURGED  AT  THE  PILLAR. 


Jesus  therefore  came  forth,  bearing  the  crown  of  thorns  and  the 
purple  garment.  And  he  saith  to  them : 4 Behold  the  Man/  When  the 
chief  priests  therefore  and  the  servants  had  seen  Him,  they  cried  out, 
saying  : 6 Crucify  Him,  crucify  Him/  Pilate  saith  to  them  : ‘ Take  Him 
you,  and  crucify  Him ; for  I find  no  cause  in  Him/  The  Jews  ans- 
wered him  : ‘We  have  a law ; and  according  to  the  law  He  ought  to 
die,  because  He  made  Himself  the  Son  of  God/ 

§ 36.  Pilate's  last  session  in  the  judgment  hall , where  he  yields  at 
length  to  the  cry  for  the  crucifixion  of  Jesus. 

When  Pilate  therefore  had  heard  this  saying,  he  feared  the  more. 
And  he  entered  into  the  hall  again,  and  he  said  to  Jesus  : ‘ Whence  art; 


218 


Thou?’  But  Jesus  gave  him  no  answer.  Pilate  therefore  saith  to 
Him  : ‘ Speakest  Thou  not  to  me  ? Knowest  Thou  not  that  I have 
power  to  crucify  Thee,  and  I have  power  to  release  Thee  V Jesus  ans- 
wered : 4 Thou  shouldst  not  have  any  power  against  Me,  unless  it  were 
given  thee  from  above.  Therefore,  he  that  hath  delivered  Me  to  thee 
hath  the  greater  sin/  And  from  henceforth  Pilate  sought  to  release 
Him.  But  the  Jews  cried  out,  saying  : ‘ If  thou  release  this  Man,  thou 
art  not  Caesar’s  friend.  For  whosoever  maketh  himself  a king,  speaketh 
against  Caesar.’  How  when  Pilate  had  heard  these  words,  he  brought 
Jesus  forth,  and  sat  down  in  the  judgment-seat,  in  the  place  that  is 
called  Lithostrotos,  and  in  the  Hebrew  Gabbatha.  And  it  was  the 
preparation  of  the  pasch,  about  the  sixth  hour,  and  he  saith  to  the 
Jews:  ‘ Behold  your  king.’  But  they  cried  out:  ‘Away  with  Him, 
away  with  Him,  crucify  Him.’  Pilate  saith  to  them  : ‘ Shall  I crucify 
your  king?’  The  chief  priests  answered  : ‘ We  have  no  king  but  Caesar.’ 


JESUS  TURNS  TO  SPEAK  TO  THE  WOMEN  OF  JERUSALEM. 


And  they  cried  out  the  more,  saying : ‘ Let  Him  be  crucified.’  And 
Pilate  seeing  that  he  prevailed  nothing,  but  that  rather  a tumult  was 
made,  taking  water  washed  his  hands  before  the  people,  saying  : ‘ I am 
innocent  of  the  blood  of  this  just  Man ; look  you  to  it.’  And  the  whole 


214 

people  answering,  said  : 4 His  blood  be  upon  ns  and  npon  onr  children. 
Then  he  released  unto  them  Barabbas ; but  Jesus  whom  he  had  scourged 
he  delivered  unto  them  to  be  crucified. 

And  after  they  had  mocked  Him,  they  took  off  the  purple  from  Him, 
and  put  His  own  garments  on  Him,  and  they  led  Him  out  to  crucify 
Him.  And  He  went  forth  bearing  His  own  cross,  to  that  place  which 
is  called  Calvary,  but  in  Hebrew,  Golgotha.  And  they  forced  one 
Simon,  a Cyrenian,  who  passed  by,  coming  out  of  the  country,  the 
father  of  Alexander  and  of  Rufus,  to  take  up  His  cross.  And  there 
followed  Him  a great  multitude  of  people,  and  of  women,  who  bewailed 
and  lamented  Him.  But  Jesus,  turning  to  them,  said  : 4 Daughters  of 
Jerusalem,  weep  not  over  Me ; but  weep  for  yourselves  and  for  your 
children.  For  behold,  the  days  shall  come,  wherein  they  will  say : 
“ Blessed  are  the  barren,  and  the  wombs  that  have  not  borne,  and  the 
breasts  that  have  not  given  suck/’  then  shall  they  begin  to  say  to  the 
mountains  : “ Fall  upon  us,”  and  to  the  hills,  “ Cover  us.  For  if  in  the 
green  wood  they  do  these  things,  what  shall  be  done  in  the  dry  ? And 
there  were  also  two  other  malefactors  led  with  Him  to  be  put  to  death. 

§ 37.  His  execution  between  two  thieves.  Scenes  around  the  Cross . 

And  they  bring  Him  into  the  place  called  Golgotha,  or  Calvary. 
And  they  gave  Him  to  drink  wine  mingled  with  myrrh ; but  He  took 
it  not.  And  crucifying  Him,  they  divided  His  garments,  casting  lots 
upon  them,  what  every  man  should  take.  And  it  was  the  third  hour ; 
and  they  crucified  Him.  And  with  Him  they  crucify  two  thieves ; the 
one  on  His  right  hand,  and  the  other  on  His  left.  And  the  scripture 
was  fulfilled  which  saith  : 4 And  with  the  wicked  He  was  reputed/  And 
Jesus  said : 4 Bather,  forgive  them,  for  they  know  not  what  they  do/  And 
Pilate  wrote  a title  also,  and  he  put  it  upon  the  Cross.  And  the  writing 
was,  JESUS  OE  NAZARETH,  THE  KING  OF  THE  JEWS.  This 
title  therefore  many  of  the  Jews  did  read,  because  the  place  where  Jesus 
was  crucified  was  nigh  to  the  city  \ and  it  was  written  in  Hebrew,  in 
Greek,  and  in  Batin.  Then  the  chief  priests  of  the  J ews  said  to  Pilate : 
4 Write  not,  the  King  of  the  Jews  \ but  that  He  said,  I am  the  King 
of  the  Jews/  Pilate  answered  : 4 What  I have  written,  I have  written/ 
The  soldiers  therefore,  when  they  had  crucified  Him,  took  His  garments 
(and  they  made  four  parts,  to  every  soldier  a part),  and  also  His  coat. 
Now  the  coat  was  without  seam,  woven  from  the  top  throughout.  They 
said  then  one  to  another  : 4 Let  us  not  cut  it,  but  let  us  cast  lots  for  it, 
whose  it  shall  be that  the  scripture  might  be  fulfilled,  saying,  4 They 
have  parted  My  garments  among  them,  and  upon  My  vesture  they  have 
cast  lots/  And  the  soldiers  indeed  did  these  things.  And  they  that 
passed  by  blasphemed  Him,  wagging  their  heads,  and  saying : 4 Vah, 
Thou  that  destroyest  the  temple  of  God,  and  in  three  days  dost  rebuild 
it,  save  Thy  own  self ; if  Thou  be  the  Son  of  God,  come  down  from 
the  Cross/  In  like  manner  also  the  chief  priests,  with  the  scribes  and 


215 


ancients,  mocking,  said  : 4 He  saved  others,  Himself  He  cannot  save.  If 
He  he  the  king  of  Israel,  let  Him  now  come  down  from  the  Cross,  and 
we  will  believe  Him.  He  trusted  in  God,  let  Him  now  deliver  Him 
if  He  will  have  Him ; for  He  said,  “ I am  the  Son  of  God.”  ’ And 
the  soldiers  also  mocked  Him,  coming  to  Him,  and  offering  Him  vinegar, 
and  saying,  ‘ If  Thou  be  the  king  of  the  Jews,  save  Thyself.’  And  the 
thieves  also,  who  were  crucified  with  Him,  reviled  Him.  But  as  one 
of  those  robbers  who  were  hanged  blasphemed  Him,  saying  : ‘ If  Thou 
be  Christ,  save  Thyself  and  us  ;’  the  other  answering,  rebuked  him, 
saying : ‘ Neither  dost  thou  fear  God,  seeing  thou  art  under  the  same 
condemnation  ? And  we  indeed  justly,  for  we  receive  the  due  reward 
of  our  deeds ; but  this  Man  hath  done  no  evil.’  And  he  said  to  Jesus  : 
‘ Lord,  remember  me  when  Thou  shalt  come  into  Thy  kingdom.’  And 
Jesus  said  to  him  : 1 Amen,  I say  to  thee,  this  day  thou  shalt  be  with 
Me  in  paradise.’ 

Now  there  stood  by  the  cross  of  Jesus,  His  mother,  and  His  mother’s 
sister,  Mary  of  Cleophas,  and  Mary  Magdalene.  When  Jesus  therefore 
had  seen  His  mother  and  the  disciple  standing  whom  He  loved,  He  saith 
to  His  mother  : * Woman,  behold  thy  son.’  After  that,  He  saith  to  the 
disciple  : ‘ Behold  thy  mother.’  And  from  that  hour  the  disciple  took 
her  to  his  own.  And  when  the  sixth  hour  was  come,  there  was  dark- 
ness over  the  whole  earth  until  the  ninth  hour.  And  at  the  ninth  hour 
Jesus  cried  out  with  a loud  voice,  saying : ‘Eloi,  Eloi,  lamma  sabacthani  V 
which  is,  being  interpreted, ‘ My  God,  My  God,  why  hast  Thou  forsaken 
Me  V And  some  of  the  standers-by  hearing  this,  said  : ‘ Behold,  He  call- 
eth  Elias.’  Afterwards,  Jesus  knowing  that  all  things  were  now  accom- 
plished, that  the  scripture  might  be  fulfilled,  said : 4 1 thirst.’  Now  there 
was  a vessel  set  there  full  of  vinegar.  And  they,  setting  a sponge  full 
of  vinegar  about  with  hyssop,  put  it  to  His  mouth ; and  the  others  said : 
e Let  be,  let  us  see  whether  Elias  will  come  to  deliver  Him.’  Jesus 
therefore,  when  He  had  taken  the  vinegar,  said  : ‘ It  is  consummated.’ 
And  Jesus,  crying  with  a loud  voice,  said:  ‘ Eather,  into  Thy  hands 
I commend  My  spirit and  bowing  His  head,  He  gave  up  the  ghost. 
And  behold  the  veil  of  the  Temple  was  rent  in  two,  from  the  top 
even  to  the  bottom ; and  the  earth  quaked,  and  the  rocks  were  rent ; 
and  the  graves  were  opened,  and  many  bodies  of  the  saints  that  had 
slept  arose,  and  coming  out  of  the  tombs  after  His  resurrection,  came 
into  the  holy  city,  and  appeared  to  many.  Now  the  centurion  who 
stood  over  against  Him,  seeing  that  crying  out  in  this  manner  He 
had  given  up  the  ghost,  glorified  God,  saying : ‘ Of  a truth  this  man 
was  the  Son  of  God.’  And  all  the  multitude  of  them  that  were  come 
together  to  that  sight,  and  who  saw  the  things  that  were  done,  returned 
striking  their  breasts.  And  all  His  acquaintance,  and  the  women  that 
had  followed  Him  from  Galilee,  stood  afar  off  beholding  these  things. 
And  there  were  also  women  looking  on  afar  off,  among  whom  was 
Mary  Magdalene,  and  Mary  the  mother  of  James  the  less  and  of  Joseph, 


216 


and  Salome ; who  also,  when  He  was  in  Galilee,  followed  Him,  and  min- 
istered to  Him,  and  many  others  that  came  up  with  Him  to  Jerusalem. 

Then  the  J ews  (because  it  was  the  preparation),  that  the  bodies 
might  not  remain  upon  the  cross  on  the  sabbath-day  (for  that  was  a 
great  sabbath- day),  besought  Pilate  that  their  legs  might  be  broken,  and 
that  they  might  be  taken  away.  The  soldiers  therefore  came ; and  they 
broke  the  legs  of  the  first,  and  of  the  other  that  was  crucified  with  Him. 
But  after  they  were  come  to  Jesus,  when  they  saw  that  He  was  already 
dead,  they  did  not  break  His  legs.  But  one  of  the  soldiers  with  a 


JESUS  DIES  UPON  THE  CROSS. 


spear  opened  His  side,  and  immediately  there  came  out  blood  and  water. 
And  he  that  saw  it  hath  given  testimony,  and  his  testimony  is  true ; 
and  he  knoweth  that  he  saith  true,  that  you  also  may  believe.  Por 
these  things  were  done,  that  the  scripture  might  be  fulfilled  : ‘ You 
shall  not  break  a bone  of  Him.’  And  again,  another  scripture  saith : 
i They  shall  look  on  Him  whom  they  pierced.7  And  after  these  things, 
Joseph  of  Arimathea,  a noble  counsellor,  who  was  also  himself  looking 
for  the  kingdom  of  God  (because  he  was  a disciple  of  Jesus,  but  secretly, 
for  fear  of  the  J ews),  came  and  went  in  boldly  to  Pilate,  and  begged 
the  body  of  J esus.  But  Pilate  wondered  that  he  should  be  already 
dead.  And  sending  for  the  centurion,  he  asked  him  if  He  were  dead. 


217 


§ 38.  Jesus  is  taken  down  from  the  cross , and  laid  in  the  tomb . 

And  when  he  had  understood  from  the  centurion,  he  gave  the  body 
to  Joseph.  And  Joseph  buying  fine  linen,  and  taking  Him  down, 
wrapped  Him  up  in  the  fine  linen.  And  Mcodemus  also  came,  he  who 
at  the  first  came  to  Jesus  by  night,  bringing  a mixture  of  myrrh  and 
aloes,  about  an  hundred  pound  weight.  They  took  therefore  the  body 
of  Jesus,  and  bound  it  in  linen  cloths  with  the  spices,  as  the  manner  of 
the  Jews  is  to  bury.  How  there  was  in  the  place  where  He  was  cruci- 
fied a garden,  and  in  the  garden  a newT  sepulchre,  wherein  no  man  yet 
had  been  laid.  There  therefore,  because  of  the  parasceve  of  the  Jews, 
they  laid  Jesus,  because  it  was  nigh  at  hand.  And  he  rolled  a large 
stone  to  the  door  of  the  sepulchre.  And  it  was  the  day  of  the  pre- 
paration, and  the  sabbath  drew  on. 

And  the  women  that  were  come  with  Him  from  Galilee,  following 
after,  saw  the  sepulchre,  and  how  His  body  was  laid.  And  returning, 
they  prepared  spices  and  ointments ; and  they  rested  on  the  sabbath- 
day,  according  to  the  commandment. 

The  day  which  followed  the  day  of  preparation,  the  chief  priests  and 
the  Pharisees  came  together  to  Pilate,  saying : 4 Sir,  we  have  remem- 
bered that  that  seducer  said  while  He  was  yet  alive,  “ After  three  days 
I will  rise  again.”  Command  therefore  the  sepulchre  to  be  guarded 
until  the  third  day ; lest  perhaps  His  disciples  come  and  steal  Him  away, 
and  say  to  the  people  : “ He  is  risen  from  the  dead and  the  last  error 
shall  be  worse  than  the  first.’  Pilate  saith  to  them  : ‘ You  have  a guard  ; 
go,  guard  it  as  you  know.’  And  they  departing,  made  the  sepulchre 
sure,  sealing  the  stone,  and  setting  guards. 

And  towards  the  end  of  the  sabbath,  when  it  began  to  dawn  towards 
the  first  day  of  the  week,  came  Mary  Magdalene  and  the  other  Mary, 
to  see  the  sepulchre.  And  when  the  sabbath  was  past,  they  brought 
sweet  spices,  that  coming,  they  might  anoint  Jesus. 


8.  The  Resurrection  from  the  Dead,  and  the  last  Forty  Days. 

§39.  Jesus  rises  again  from  the  dead.  The  holy  icomen  visit  the 
sepulchre  ; two  angels  appear  to  them . Peter  and  John  run  to  the 
sepulchre  to  see  what  has  happened.  Jesus  appears  to  Mary  Mag- 
dalene, and  to  another  company  of  holy  women. 

And  behold  there  was  a great  earthquake.  For  an  angel  of  the 
Lord  descended  from  heaven,  and  coming,  rolled  back  the  stone,  and 
sat  upon  it.  And  for  fear  of  him  the  guards  were  struck  with  terror 
and  became  as  dead  men  (Matt,  xxviii.  2,  4). 

Note. — According  to  the  Jewish  mode  of  reckoning  time,  the  sabbath  ended 
with  the  sunset,  and  the  first  day  of  the  week  then  began.  The  order  of  events 
that  followed  the  Resurrection  may  be  briefly  explained  thus  : St.  Mary  Magda- 
lene was  probably  the  first  of  those  who  went  with  spices  to  the  sepulchre  before 
it  was  light  on  the  Sunday  morning,  and  was  shortly  afterwards  followed  by 


218 


And  on  the  first  day  of  the  week,  Mary  Magdalene  cometh  early, 
when  it  was  yet  dark,  unto  the  sepulchre ; and  she  saw  the  stone  taken 
away  from  the  sepulchre.  On  the  first  day  of  the  week  also,  very  early 
in  the  morning,  the  other  holy  women  came  to  the  sepulchre,  bringing 
the  spices  which  they  had  prepared.  And  they  found  the  stone  rolled 
back  from  the  sepulchre.  ' And  going  in,  they  found  not  the  body  of 
the  Lord  Jesus.  And  it  came  to  pass,  as  they  were  astonished  in  their 


TWO  ANGELS  IN  SHINING  ROBES  DECLARE  HIM  RISEN. 


mind  at  this,  behold,  two  men  stood  by  them,  in  shining  apparel.  And 
as  they  were  afraid,  and  bowed  down  their  countenance  towards  the 
ground,  they  said  unto  them : ‘ Why  seek  you  the  living  with  the  dead  ? 
He  is  not  here,  but  is  risen.  Eemember  how  He  spoke  unto  you,  when 
He  was  yet  in  Galilee,  saying : “ The  Son  of  Man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified,  and  the  third  day  rise 
again.”  ’ And  they  remembered  His  words.  Mary,  in  the  mean  time, 
running,  cometh  to  Simon. Peter,  and  to  the  other  disciple  whom  Jesus 

others,  who  probably  came  from  other  parts  of  the  town.  Not  finding  the  body 
of  Jesus,  St.  Mary  Magdalene  was  the  first  to  run  to  give  intelligence  to  Peter, 
the  others  followed  after.  Peter  and  John  run  to  the  sepulchre.  Meanwhile  St. 
Mary  Magdalene  returns  to 'the  sepulchre,  and  there  Jesus  appears  to  her.  After- 
wards He  appeared  to  the  other  holy  women. 


219 


But  Mary,  who  had  now  come  hack  to  the  sepulchre,  stood  without, 
weeping.  Now,  as  she  was  weeping,  she  stooped  down  and  looked  into 


JESUS  APPEARS  TO  MARY  MAGDALENE. 


loved,  and  saith  to  them  : ‘ They  have  taken  away  the  Lord  out  of  the 
sepulchre,  and  we  know  not  where  they  have  laid  Him/  The  others 
also,  going  hack  from  the  sepulchre,  told  all  these  things  to  the  eleven, 
and  to  all  the  rest.  And  it  was  Mary  Magdalene,  and  Joanna,  and 
Mary,  mother  of  James,  and  the  other  women  that  were  with  them,  who 
told  these  things  to  the  Apostles.  And  their  words  seemed  as  idle  tales; 
and  they  did  not  believe  them. 

Peter  therefore  went  out,  and  that  other  disciple,  and  they  came  to  the 
sepulchre.  And  they  hoth  ran  together,  and  that  other  disciple  did  outrun 
Peter,  and  came  first  to  the  sepulchre.  And  when  he  stooped  down,  he 
saw  the  linen  cloths  lying;  hut  yet  he  went  not  in.  Then  cometh  Simon 
Peter,  following  him,  and  went  into  the  sepulchre,  and  saw  the  linen 
cloths  lying.  And  the  napkin  that  had  been  about  His  head,  not  lying 
with  the  linen  cloths,  hut  apart,  wrapt  up  into  one  place.  Then  that 
other  disciple  also  went  in,  who  came  first  to  the  sepulchre  : and  he 
saw,  and  believed.  For  as  yet  they  knew  not  the  scripture,  that  He 
must  rise  again  from  the  dead.  The  disciples  therefore  departed  again 
to  their  home. 


220 


the  sepulchre.  And  she  saw  two  angels  in  white,  sitting,  one  at  the 
head  and  one  at  the  feet,  where  the  body  of  Jesus  had  been  laid.  They 
say  to  her:  ‘ Woman,  why  weepest  thou?  She  saith  to  them:  4 Be- 
cause they  have  taken  away  my  Lord ; and  I know  not  where  they  have 
laid  Him.’  When  she  had  thus  said,  she  turned  herself  back,  and  saw 
Jesus  standing ; and  she  knew  not  that  it  was  Jesus.  Jesus  saith  to 
her  : ‘Woman,  why  weepest  thou?  Whom  seekest  thou?  She,  think- 
ing that  it  was  the  gardener,  saith  to  Him  : 4 Sir,  if  thou  hast  taken  Him 
hence,  tell  me  where  thou  hast  laid  Him,  and  I will  take  Him  away/ 
Jesus  saith  to  her:  ‘Mary/  She,  turning,  saith  to  Him:  4 Rabboni’ 
(which  is  to  say,  Master).  Jesus  saith  to  her:  ‘Do  not  touch  Me,  for 
I am  not  yet  ascended  to  My  Lather ; but  go  to  My  brethren,  and  say  to 
them,  I ascend  to  My  Lather:  and  your  Lather,  to  My  God  and  your 
God.’  Mary  Magdalene  cometh  and  telleth  the  disciples:  4 I have  seen 
the  Lord,  and  these  things  He  said  to  me.’  (John  xx.) 

And  while  certain  other  women  who  had  been  to  the  sepulchre  were 
running  to  tell  His  disciples,  behold  Jesus  met  them,  saying  : 4 All  hail.’ 
But  they  came  up  and  took  hold  of  His  feet  and  adored  Him.  Then 
Jesus  said  to  them  : 4 Lear  not.  Go,  tell  My  brethren  that  they  go  into 
Galilee ; there  they  shall  see  Me/  (Matt,  xxviii.) 

§ 40.  The  chief  priests  bribe  the  soldiers  to  spread  a false  story.  Jesus 
appears  to  two  disciples , on  their  icay  to  Emmaus. 

And  behold  some  of  the  guards  came  into  the  city,  and  told  the 
chief  priests  all  that  had  been  done.  And  they  being  assembled  together 
with  the  ancients,  taking  counsel,  gave  a great  sum  of  money  to  the  sol- 
diers, saying : 4 Say  you,  His  disciples  came  by  night,  and  stole  Him 
away  when  we  were  asleep.  And  if  the  governor  shall  hear  of  this,  we 
will  persuade  him  and  secure  you.’  So  they,  taking  the  money,  did  as 
they  were  taught ; and  this  word  was  spread  abroad  among  the  Jews 
even  unto  this  day.  (Mark  xvi.) 

And  behold,  two  of  them  went  the  same  day  to  a town  which  was 
sixty  furlongs  from  J erusalem,  named  Emmaus.  And  it  came  to  pass 
that  Jesus  Himself  also  drawing  near,  went  with  them.  But  their  eyes 
were  held,  that  fehey  should  not  know  Him.  And  He  said  to  them : 
4 What  are  these  discourses  that  you  hold  one  with  another  as  you  walk, 
and  are  sad  ? And  one  of  them,  whose  name  was  Cleophas,  answering, 
said  to  Him : 4 Art  Thou  only  a stranger  in  Jerusalem,  and  hast  not 
known  the  things  which  have  been  done  there  in  these  days  ? To  whom 
He  said  : 4 What  things  V And  they  said  : 4 Concerning  Jesus  of  Naza- 
reth, who  was  a prophet,  mighty  in  work  and  word  before  God  and  all 
the  people ; and  how  our  chief  priests  and  princes  delivered  Him  to  be 
condemned  to  death,  and  crucified  Him.  But  we  hoped  that  it  was  He 
that  should  have  redeemed  Israel ; and  now  besides  all  this,  to-day  is 
the  third  day  since  these  things  were  done.  Yea,  and  certain  women 
also  of  oux  company  affrighted  us,  who  before  it  was  light  were  at  the 


221 


sepulchre,  and  not  finding  His  body,  came,  saying  that  they  had  also 
seen  a vision  of  angels,  who  say  that  He  is  alive.  And  some  of  our 
people  went  to  the  sepulchre,  and  found  it  so  as  the  women  had  said, 
but  Him  they  found  not.’  Then  He  said  to  them  : 4 0 foolish,  and  slow 
of  heart  to  believe  in  all  things  which,  the  prophets  have  spoken.  Ought 
not  Christ  to  have  suffered  these  things,  and  so  to  enter  into  His  glory? 
And  beginning  at  Moses  and  all  the  prophets,  He  expounded  to  them 
in  all  the  scriptures  the  things  that  were  concerning  Him.  And  they 
drew  nigh,  to  the  town,  whither  they  were  going ; and  He  made  as  though 
He  would  go  farther.  But  they  constrained  Him,  saying  : 4 Stay  with  us, 
because  it  is  towards  evening,  and  the  day  is  now  far  spent.’  And  He 
went  in  with  them.  And  it  came  to  pass,  whilst  He  was  at  table  with 
them,  He  took  bread,  and  blessed,  and  brake,  and  gave  to  them.  And 
their  eyes  were  opened,  and  they  knew  Him  ; and  He  vanished  out  of 
their  sight.  And  they  said  one  to  the  other  : 4 Was  not  our  heart  burn- 
ing within  us,  whilst  He  spoke  in  the  way,  and  opened  to  us  the  scrip- 
tures V And  rising  up  the  same  hour  they  went  back  to  Jerusalem;  and 
they  found  the  eleven  gathered  together,  and  those  that  were  with  them, 
saying  : 4 The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon.’  And 
they  told  what  things  were  done  in  the  way,  and  how  they  knew  Him 
in  the  breaking  of  bread.  (Luke  xxiv.) 

§ 41.  Jesus  appears  to  the  ten  disciples , who  at  first  are  frightened , 
and  think  that  they  have  seen  a spirit.  He  gives  them  the  power  of 
remitting  and  retaining  sins.  Thomas , who  is  absent , disbelieves. 

How  Thomas,  one  of  the  twelve,  who  is  called  Didymus,  was  not 
with  them  when  Jesus  came.  The  other  disciples  therefore  said  to  him: 
4 We  have  seen  the  Lord.’  But  he  said  to  them  : 4 Except  I shall  see  in 
His  hands  the  print  of  the  nails,  and  put  my  finger  into  the  place  of  the 
nails,  and  put  my  hand  into  His  side,  I will  not  believe.’  And  after 
eight  days  again  His  disciples  were  within,  and  Thomas  with  them. 
Jesus  cometh,  the  doors  being  shut,  and  stood  in  the  midst,  and  said  : 
4 Peace  be  to  you.’  Then  He  saith  to  Thomas  : 4 Put  in  thy  finger  hither, 
and  see  My  hands ; and  bring  hither  thy  hand,  and  put  it  into  My  side ; 
and  be  not  faithless,  but  believing.’  Thomas  answered,  and  said  to  Him : 
4 My  Lord  and  my  God.’  Jesus  saith  to  him : 4 Because  thou  hast  seen 
Me,  Thomas,  thou  hast  believed : blessed  are  they  that  have  not  seen,  and 
have  believed.’ 

§ 42.  The  disciples  go  into  Galilee , where  Jesus  appears  to  them  by  the 
seaside , and  gives  to  Peter  the  charge  of  His  sheep  and  of  His 
lambs , thus  constituting  him  His  Vicar  upon  earth . 

After  this,  Jesus  showed  Himself  again  to  the  disciples  at  the  Sea  of 
Tiberias.  And  He  showed  Himself  after  this  manner.  There  were  to- 
gether Simon  Peter,  and  Thomas,  who  is  called  Didymus,  andHathaniel, 
who  was  of  Cana  of  Galilee,  and  the  sons  of  Zebedee,  and  two  others  of 


222 


His  disciples.  Simon  Peter  saith  to  them : 4 1 go  a fishing.’  They  say 
to  him  : 6 We  also  come  with  thee.’  And  they  went  forth,  and  entered 
into  the  ship  ; and  that  night  they  caught  nothing.  But  when  the  morn- 
ing was  come,  Jesus  stood  on  the  shore ; yet  the  disciples  knew  not  that 
it  was  Jesus.  Jesus  therefore  said  to  them:  ‘Children,  have  you  any 
meat  V They  answered  Him : 4 JSTo.’  He  saith  to  them : 4 Cast  the  net  on 
the  right  side  of  the  ship,  and  you  shall  find.’  They  cast  therefore ; and 
now  they  were  not  able  to  draw  it  for  the  multitude  of  fishes.  That 
disciple  therefore  whom  Jesus  loved  said  to  Peter : 4 It  is  the  Lord.’ 
Simon  Peter,  when  he  heard  that  it  was  the  Lord,  girt  his  coat  about 
him  (for  he  was  naked),  and  cast  himself  into  the  sea.  But  the  other 
disciplOs  came  in  the  ship  (for  they  were  not  far  from  the  land,  but  as  it 
were  two  hundred  cubits),  dragging  the  net  with  fishes.  As  soon,  theli, 
as  they  came  to  land,  they  saw  hot  coals  lying,  and  a fish  laid  thereon, 
and  bread.  Jesus  saith  to  them:  4 Bring  hither  of  the  fishes  which  you 
have  now  caught.  Simon  Peter  went  up,  and  drew  the  net  to  land,  full 
of  great  fishes,  one  hundred  and  fifty-three.  And  although  there  were 
so  many,  the  net  was  not  broken.  Jesus  saith  to  them : 4 Come  and  dine.’ 
And  none  of  them  who  were  at  meat  durst  ask  Him : 4 Who  art  Thou  V 
knowing  that  it  was  the  Lord.  And  Jesus  cometh  and  taketh  bread,  and 
giveth  them,  and  fish  in  like  manner.  This  is  now  the  third  time  that 
Jesus  was  manifested  to  His  disciples,  after  He  was  risen  from  the  dead. 
When  therefore  they  had  dined,  J esus  saith  to  Simon  Peter : 4 Simon, 
son  of  Jonas,  lovest  thou  Me  more  than  these  V He  saith  to  Him : 4 Yea, 
Lord,  Thou  knowest  that  I love  Thee.’  He  saith  to  him:  ‘Feed  My 
lambs.’  And  after  He  had  said  this  the  second  time,  He  said  to  him 
again  the  third  time:  4 Simon,  son  of  Jonas,  lovest  thou  Me  ? Peter  was 
grieved,  because  He  had  said  to  him  the  third  time  : 4 Lovest  thou  Mef 
And  he  said  to  Him : 4 Lord,  Thou  knowest  all  things ; Thou  knowest 
that  I love  Thee.’  He  said  to  him  : ‘Feed  My  sheep.  Amen,  amen,  I 
say  to  thee,  when  thou  wast  younger,  thou  didst  gird  thyself,  and  didst 
walk  where  thou  wouldest ; but  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee  and  lead  thee  whi- 
ther thou  wouldest  not.’  And  this  He  said,  signifying  by  what  death 
he  should  glorify  God.  And  when  He  had  said  this,  He  saith  to  him : 
4 Follow  Me.’  Peter  turning  about,  saw  that  disciple  whom  Jesus  loved 
following,  who  also  leaned  on  His  breast  at  supper,  and  said : 4 Lord, 
who  is  he  that  shall  betray  Thee  V Him,  therefore,  when  Peter  had  seen, 
he  saith  to  Jesus : 4 Lord,  and  what  shall  this  man  do  V Jesus  saith  to 
him:  4 So  I will  have  him  to  remain  till  I come,  what  is  it  to  tliee? 
Follow  thou  Me.’  (John  xxi.) 

§ 43.  Jesus  appears  on  the  mountain  in  Galilee , and  sends  His  dis- 
ciples into  the  whole  world . He  appears  to  His  disciples  for  the  last 
time , leads  them  to  the  Mount  of  Olives , and  ascends  into  heaven . 

And  Jesus  coming,  spoke  to  them,  saying:  4 All  power  is  given  to 


223 


Me  in  heaven  and  in  earth.  Going  therefore,  teach  ye  all  nations,  bap- 
tising them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  teaching  them  to  observe  all  things  whatsoever  I have  com- 
manded yon ; and  behold  I am  with  you  all  days,  even  to  the  consum- 
mation of  the  world.’ 


THE  MISSION  OF  THE  APOSTLES  INTO  ALL  THE  NATIONS  OF 
ACCOEDING  TO  HIS  PEOMISE. 


Lastly,  when  the  eleven  were  at  table,  He  appeared  to  them,  and 
upbraided  them  with  their  incredulity  and  hardness  of  heart,  because 
they  did  not  believe  them  who  had  seen  Him  after  He  was  risen  again. 
And  He  said  to  them:  ‘ These  are  the  words  which  I spoke  to  you, 
while  I was  yet  with  you,  that  all  things  must  needs  be  fulfilled,  which 
are  written  in  the  law  of  Moses,  and  in  the  prophets,  and  in  the  psalms 
concerning  Me.’  Then  He  opened  their  understanding,  that  they  might 
understand  the  Scriptures.  And  He  said  to  them : ‘ Thus  it  is  written, 
and  thus  it  behoved  Christ  to  suffer,  and  to  rise  again  from  the  dead  the 
third  day.’  And  eating  together  with  them,  He  commanded  them  that 
they  should  not  depart  from  Jerusalem,  but  should  wait  for  the  promise 
of  the  Father,  ; which  you  have  heard,’  saith  He,  ‘ by  My  mouth.  For 
John  indeed  baptised  with  water : but  you  shall  be  baptised  with  the 
Holy  Ghost  not  many  days  hence.’  And  leading  them  out  to  Bethany, 
He  blessed  them.  But  they  asked  Him,  saying  : ‘ Lord,  wilt  Thou  at 


224 


this  time  restore  again  the  kingdom  to  Israel?’  He  said  to  them:  ‘It  is 
not  for  you  to  know  the  times  or  moments,  which  the  Father  hath  put 
in  His  own  power ; hut  you  shall  receive  the  power  of  the  Holy  Ghost 
coming  upon  you,  and  you  shall  he  witnesses  unto  Me  in  Jerusalem,  and 


JESUS  ASCENDS  INTO  HEAVEN  TO  SIT  ON  THE  EIGHT  HAND  OF  THE  FATHER. 


in  all  Judea,  and  Samaria,  and  even  to  the  uttermost  part  of  the  earth.’ 
And  when  He  had  said  these  things,  while  they  looked  on,  He  was 
raised  up,  and  a cloud  received  Him  out  of  their  sight.  And  while  they 
were  beholding  Him,  two  men  stood  hy  them  in  white  garments,  who 
also  said : ‘Ye  men  of  Galilee,  wThy  stand  you  looking  up  to  heaven  ? 
This  Jesus  who  is  taken  up  from  you  into  heaven,  shall  so  come  as  you 
have  seen  Him  going  into  heaven.’  (Mark  xvi.;  Acts  i.) 


END  OF  THE  LIFE  AND  PASSION  OF  JESUS  CHRIST, 


THE  CHRISTIAN  HISTORY  AFTER  THE  ASCENSION  OF  JESUS  CHRIST 

BROUGHT  DOWN  TO  THE  PRESENT  TIME. 

©tbt&efcr  into  &f)m  0ras. 

The  Conflict  with  the  Roman  Empire  till  the  Conversion  of  Constantine. 
The  Conversion  and  Civilisation  of  the  barbarian  Tribes  of  Europe. 
Missionary  Orders  and  Missionary  Enterprise  in  all  Parts  of  the  World. 


The  Second  Era  of  the  Christian  History. 

THE  FIRST  BEGINNINGS  OF  THE  CHURCH,  AND  ITS  CONFLICT  WITH  THE  RO- 
MAN EMPIRE— THE  FIRST  THREE  CENTURIES  OF  APOSTOLIC  PREACHING 
AND  MARTYRDOM. 

§ 44.  The  descent  of  the  Holy  Ghost  on  the  day  of  Pentecost,  and  the 
events  that  happened  before.  The  first  miracle  of  St.  Peter. 

After  the  company  that  was  assembled  on  the  Mount  of  Olives  had 
heard  the  words  of  the  angel,  saying,  6 Ye  men  of  Galilee,  why  stand 
you  looking  up  into  heaven  h This  Jesus  who  is  taken  up  from  you 
shall  so  come,  as  you  have  seen  Him  going  into  heaven,’  they  returned 
to  the  city,  and  there  continued  in  their  upper  chamber  persevering  in 
prayer  with  Mary  the  Mother  of  Jesus. 

Peter  now  rose  up  in  the  midst  of  the  brethren  (the  number  of  per- 
sons was  about  120),  and  said : 

‘ Men  and  brethren,  the  Scriptures  must  be  fulfilled  which  the  Holy 
Ghost  spoke  before  by  the  mouth  of  David  concerning  Judas,  who  was 
the  leader  of  them  who  apprehended  Jesus,  who  was  numbered  with  us, 
and  had  obtained  part  of  this  ministry.  And  he  indeed  hath  possessed 
a field  of  the  reward  of  iniquity,  and  being  hanged  burst  asunder  in  the 
midst  and  all  his  bowels  gushed  out.  And  it  became  known  to  all  the 
inhabitants  of  Jerusalem,  so  that  the  same  field  was  called  in  their 
tongue,  Haceldama,  that  is,  the  field  of  blood.  For  it  is  written  in  the 
book  of  the  Psalms,  Let  their  habitation  become  desolate,  and  let  there 
be  none  to  dwell  therein;  and  his  bishopric  let  another  take  (Ps.  cviii.  8). 
Wherefore  of  these  men  that  have  companied  with  us  all  the  time  that 
the  Lord  Jesus  came  in  and  went  out  among  us,  beginning  from  the  bap- 
tism of  John  until  the  day  wherein  He  was  taken  up  from  us,  one  of 
these  must  be  made  a witness  with  us  of  His  resurrection.’ 

Thus  spoke  the  vicar  of  Jesus  Christ,  the  head  of  the  Church,  and 
complying  with  his  words,  the  assembly  appointed  two,  Joseph  called 
Larsabas,  who  was  surnamed  Justus,  and  Matthias ; and  praying,  they 
said,  Thou,  Lord,  who  knowest  the  hearts  of  all  men,  show  whether  of 

a 


226 


these  two  Thou  hast  chosen  to  take  the  place  of  this  ministry  and  apostle- 
ship  from  which  Judas  hath  by  transgression  fallen,  that  he  might  go  to 
his  own  place.  And  they  gave  them  lots ; and  the  lot  fell  upon  Mat- 
thias, and  he  was  numbered  with  the  eleven  Apostles. 

And  when  the  days  of  Pentecost  were  accomplished,  they  were  all 
together  in  one  place  : and  suddenly  there  came  a sound  from  heaven, 
as  of  a mighty  wind  coming,  and  it  filled  the  whole  house  where  they 
were  sitting.  And  there  appeared  to  them  parted  tongues  as  it  were  of 
fire,  and  it  sat  upon  every  one  of  them : and  they  were  all  filled  with 
the  Holy  Ghost,  and  they  began  to  speak  with  divers  tongues,  accord- 
ing as  the  Holy  Ghost  gave  them  to  speak.  How  there  were  dwelling 


DESCENT  OF  THE  HOLY  GHOST. 


at  J erusalem  J ews,  devout  men  out  of  every  nation  under  heaven.  And 
when  this  was  noised  abroad,  the  multitude  came  together,  and  were 
confounded  in  mind,  because  that  every  man  heard  them  speak  in  his 
own  tongue.  And  they  were  all  amazed,  and  wondered,  saying : Be- 
hold, are  not  all  these,  that  speak,  Galileans?  And  how  have  we  heard, 
every  man  our  own  tongue  wherein  we  were  born  ? Parthians,  and 
Medes,  and  Elamites,  and  inhabitants  of  Mesopotamia,  Judea,  and  Cap- 
padocia, Pontus  and  Asia,  Phrygia  and  Pamphilia,  Egypt,  and  the  parts 


227 

of  Lybia  about  Cyrene,  and  strangers  of  Eome,  Jews  also,  and  proselytes 
Lretes,  and  Arabians  : we  have  beard  them  speak  in  our  own  tongues 
the  wonderful  works  of  God.  And  they  were  all  astonished,  and  won- 
dered, saying  one  to  another  : What  meaneth  this  1 But  others  mock- 
mg  said  : These  men  are  full  of  new  wine. 

But  Peter  standing  up  with  the  eleven,  lifted  up  his  voice,  and  spoke 
to  them.  x 


FIRST  MISSIONARY  SERMON  OF  ST.  PETER 


Ye  men  of  Judea,  and  all  that  dwell 
in  Jerusalem,  he  this  known  to  you,  and 
with  your  ears  receive  my  words. 

For  these  are  not  drunk,  as  you  sup- 
pose, seeing  it  is  but  the  third  hour  of 
the  day ; 

But  this  is  that  which  was  spoken  of 
by  the  prophet  Joel : 

And  it  shall  come  to  pass , in  the  last 
days  (saith  the  Lord ),  1 'will  pour  out  of 
My  Spirit  upon  all  flesh;  and  your  sons 
and  your  daughters  shall  prophesy , and 
your  young  men  shall  see  visions , and 
your  old  men  shall  dream  dreams. 

And  lip  on  My  servants  indeed , and 
upon  My  handmaids  will  1 pour  out  in 
those  days  of  My  Spirit , and  they  shall 
prophesy. 

And  I will  show  wonders  in  the  heaven 
above,  and  signs  on  the  earth  beneath: 
blood  and  fire,  and  vapour  of  sviohe. 

The  sun  shall  be  turned  into  darhness, 
and  the  moon  into  blood,  before  the  great 
and  manifest  day  of  the  Lord  come. 

And  it  shall  come  to  pass,  that  whoso- 
ever shall  call  upon  the  name  of  the  Lord, 
shall  be  saved. 

Ye  men  of  Israel,  hear  these  words  : 
Jesus  of  Nazareth,  a man  approved  of 
God  among  you,  by  miracles  and  won- 
ders and  signs,  which  God  did  by  Him 
in  the  midst  of  you,  as  you  also  know  : 

This  same  being  delivered  up,  by  the 
determinate  counsel  and  foreknowledge 
of  God,  you  by  the  hands  of  wicked  men 
have  crucified  and  slain. 

Whom  God  hath  raised  up,  having 
loosed  the  sorrows  of  hell,  as  it  was  im- 
possible that  He  should  be  holden  by  it. 

For  David  saith  concerning  Him  : L 


foresaw  the  Lord  before  my  face  ; because 
He  is  at  my  right  hand  that  L may  not 
be  moved. 

For  this  my  heart  hath  been  glad,  and 
my  tongue  hath  rejoiced:  moreover  my 
flesh  also  shall  rest  in  hope. 

Because  Thou  wilt  not  leave  my  soul 
in  hell,  nor  suffer  Thy  Holy  One  to  see 
corruption. 

Thou  hast  made  known  to  me  the  ways 
of  •*  Thou  shalt  make  me  full  of  joy 
with  Thy  countenance. 

Ye  men,  brethren,  let  me  freety  speak 
to  you  of  the  patriarch  David  ; that  he 
died,  and  was  buried ; and  his  sepulchre 
is  with  us  to  this  present  day. 

Whereas  therefore  he  was  a prophet, 
and  knew  that  God  hath  sworn  to  him 
with  an  oath , that  of  the  fruit  of  his 
loins  one  should  sit  upon  his  throne  ; 

Foreseeing  this,  he  spoke  of  the  resur- 
rection of  Christ.  For  neither  was  He 
left  in  hell,  neither  did  His  flesh  see  cor- 
ruption. 

This  Jesus  hath  God  raised  again, 
whereof  all  we  are  witnesses. 

Being  exalted  therefore  by  the  right 
hand  of  God,  and  having  received  of  the 
Father  the  promise  of  the  Holy  Ghost, 
He  hath  poured  forth  this  which  you  see 
and  hear. 

For  David  ascended  not  into  heaven  ; 
but  he  himself  said  : The  Lord- said  to 
my  Lord,  sit  Thou  on  my  right  hand, 

Until  L make  Thy  enemies  Thy  foot- 
stool. 

Therefore  let  all  the  house  of  Israel 
know  most  certainly,  that  God  hath 
made  both  Lord  and  Christ,  this  same 
Jesus,  whom  you  have  crucified. 


.'N"<?w  ^Ilen  they  bad  heard  these  things,  they  had  compunction  in 
their  hearts,  and  said  to  Peter  and  to  the  rest  of  the  Apostles  • ‘Men 
and  brethren,  what  shall  we  do?’  But  Peter  said  to  them : Do  pen- 
ance, and  be  baptised  every  one  of  you  in  the  name  of  Jesus  Christ,  for 
the  remission  of  your  sins  : and  you  shall  receive  the  gift  of  the  Holy 


228 


Ghost.  For  the  promise  is  to  you,  and  to  your  children,  and  to  all  that 
are  far  off,  whomsoever  the  Lord  our  God  shall  call.  And  with  very 
many  other  words  did  he  testify,  and  exhort  them,  saying  : Save  your- 
selves from  this  perverse  generation.  They  therefore  that  received  his 
word  were  baptised;  and  there  were  added  in  that  day  about  three  thou- 
sand souls.  And  they  were  persevering  in  the  doctrine  of  the  Apostles, 
and  in  the  communication  of  the  breaking  of  bread,  and  in  prayers. 
And  fear  came  upon  every  soul ; many  wonders  also  and  signs  were  done 
by  the  Apostles  in  Jerusalem,  and  there  was  great  fear  in  all.  And  all 
they  that  believed  were  together,  and  had  all  things  common.  Their 
possessions  and  goods  they  sold,  and  divided  them  to  all,  according  as 
every  one  had  need.  And  continuing  daily  with  one  accord  in  the  Tem- 
ple, and  breaking  bread  from  house  to  house,  they  took  their  meat  with 
gladness  and  simplicity  of  heart ; praising  God,  and  having  favour  with 
all  the  people.  And  the  Lord  brought  in  daily  such  as  should  be  saved. 

Shortly  after  the  descent  of  the  Holy  Ghost  and  the  miraculous  gift 
of  languages,  Peter  and  J ohn  went  up  into  the  Temple  at  the  ninth  hour 
of  prayer;  and  a certain  man  who  was  lame  from  his  mother’s  womb  was 
being  carried,  whom  they  laid  every  day  at  the  gate  of  the  Temple  which 
is  called  ‘Beautiful,’  that  he  might  ask  alms  of  them  that  went  into  the 
Temple.  The  lame  man,  when  he  had  seen  Peter  and  John  about  to  go 
into  the  Temple,  asked  an  alms.  But  Peter,  with  John,  fastening  his 
eyes  upon  him,  said,  4 Look  upon  us.’  He  looked  earnestly  at  them, 
hoping  to  receive  something  of  them.  But  Peter  said : 4 Silver  and  gold 
have  I none,  but  what  I have  I give  unto  thee ; in  the  name  of  Jesus 
Christ  of  Nazareth,  arise  and  walk.’  And  taking  him  by  the  right  hand 
he  lifted  him  up,  and  forthwith  his  feet  and  soles  received  strength. 
And  leaping  up,  he  stood  and  walked,  and  went  up  with  them  into  the 
Temple,  walking  and  leaping  and  praising  God;  and  all  the  people  saw 
him  walking  and  praising  God,  and  they  knew  that  it  was  he  who  sat 
begging  alms  at  the  Beautiful  gate  of  the  Temple,  and  they  were  filled 
with  wonder  and  amazement  at  that  which  had  happened. 

Peter  at  once  began  to  preach  to  the  multitude  in  the  Temple,  saying 
to  them  that  4 the  God  of  Abraham,  Isaac,  and  Jacob  had  that  day  glo- 
rified His  Son  Jesus,  whom  they  had  denied  before  Pilate  and  crucified, 
who,  nevertheless,  on  the  third  day  had  risen  from  the  dead,  of  which 
they  were  witnesses.’  As  St.  Peter  was  continuing  his  discourse  in  this 
strain  to  the  people,  certain  of  the  priests,  with  the  keeper  of  the  Tem- 
ple, and  a party  of  the  Sadducees,  came  and  laid  hold  of  both  him  and 
St.  John,  and  put  them  in  the  hold  till  the  next  day,  for  it  had  then 
grown  late.  Both  Apostles  were  brought  before  the  council  in  the  morn- 
ing, and  were  dismissed  this  time,  with  threats  of  worse  punishment  if 
they  still  continued  to  preach  their  doctrines  publicly.  They  had,  how- 
ever, received  a command  from  a higher  authority  to  preach  their  doc- 
trines, and  consequently  neither  of  them  made  any  account  of  the  pro- 
hibition of  the  members  of  the  council. 


§ 45.  St.  Peter  and  the  other  Apostles  set  an  example  of  what  is  often 
called  disloyalty , by  obeying  Jesus  Christ  in  preference  to  the  autho- 
rities of  their  oim  country . Remarkable  warning  of  the  Pharisee 
Gamaliel.  The  first  martyrdom  and  the  first  persecution. 

A signal  judgment  of  God,  in  which  Ananias,  and  Sapphira  his  wife, 
who  had  attempted  to  deceive  the  Church,  fell  suddenly  dead  at  St. 
Peter’s  feet,  added  to  the  many  miracles  which  were  wrought,  and  to 
the  boldness  of  their  preaching,  began  to  produce  such  effects  upon  the 
people,  that  the  sick  were  brought  into  the  streets  in  order  that  the 
shadow  of  Peter  as  he  came  by  might  overshadow  them.  Multitudes 
also  flocked  together  from  the  neighbouring  cities,  until  the  jealousy  and 
rage  of  the  high-priest  and  of  the  party  of  the  Sadducees  ar  "ingth  rose 
to  such  a height,  that  they  seized  all  the  Apostles  and  pur  them  in  the 
common  prison.  An  angel  of  the  Lord,  however,  by  night  opened  the 
doors  of  the  prison,  and  leading  them  out,  said,  ‘ Go  and  stand  in  the 
Temple,  and  speak  to  the  people  the  words  of  this  life.’ 

In  the  morning,  when  the  high-priest  and  his  council  had  sent  for 
the  Apostles  to  be  brought  before  them  out  of  the  prison,  the  officers 
returned  with  the  intelligence,  ‘ that  they  found  the  doors  of  the  prison 
shut,  but  no  man  within.’  And  as  they  were  wondering  and  doubting 
what  would  come  to  pass,  a messenger  came  and  told  them  that  the  men 
whom  they  sought  were  in  the  Temple  teaching. 

The  high-priest  thereupon  sent  the  keeper  of  the  Temple  with  a 
guard,  and  without  using  any  violence  they  brought  the  Apostles  before 
the  council.  Here  St.  Peter,  on  being  questioned  how  he  came  to  dare 
to  disregard  the  prohibition  he  had  received,  replied  : 

‘ We  must  obey  God  bather  than  men.  The  God  of  our  fathers 
hath  raised  up  Jesus,  whom  you  put  to  death,  hanging  Him  upon  a 
tree.  Him  hath  God  exalted  with  His  right  hand,  to  be  a Prince  and 
Saviour,  to  give  repentance  to  Israel ; and  we  are  witnesses  of  these 
things,  and  the  Holy  Ghost,  whom  God  hath  given  to  all  that  obey  Him.’ 
When  they  had  heard  these  words,  they  were  cut  to  the  heart,  and 
thought  to  put  them  to  death.  But  one  in  the  council  rising  up,  a 
Pharisee  named  Gamaliel,  a doctor  of  the  law,  respected  by  all  the  people, 
commanded  the  men  to  be  put  forth  a little  while,  and  he  said  to  them : 


THE  WARNING  OF  THE  PHARISEE  GAMALIEL. 


Ye  men  of  Israel,  take  heed  to  your- 
selves what  you  intend  to  do,  as  touching 
these  men. 

For  before  these  days  rose  up  Theo- 
das,  affirming  himself  to  be  somebody, 
to  whom  a number  of  men,  about  four 
hundred,  joined  themselves  : who  was 
slain ; and  all  that  believed  him  were 
scattered  and  brought  to  nothing. 

After  this  man  rose  up  Judas  of  Gali- 
lee, in  the  days  of  the  enrolling,  and 


drew  away  the  people  after  him : he  also 
perished  ; and  all,  even  as  many  as  con- 
sented to  him,  were  dispersed. 

And  now,  therefore,  I say  to  you,  re- 
frain from  these  men,  and  let  them 
alone  ; for  if  this  counsel  or  this  work 
be  of  men,  it  will  come  to  naught. 

But  if  it  be  of  God,  you  cannot  over- 
throw it,  lest  perhaps  you  be  found  even 
to  fight  against  God.  And  they  con- 
sented to  him. 


280 


And  calling  in  the  Apostles,  they  scourged  them,  and  charged  them 
to  speak  no  more  in  this  name.  But  they,  rejoicing  that  they  were 
counted  worthy  to  suffer  reproach  for  the  name  of  Jesus,  ceased  not 
every  day,  in  the  Temple,  and  from  house  to  house,  to  teach  and  to 
preach  Jesus  Christ. 

The  Apostles  had  by  this  time  found  it  necessary  to  institute  the  order 
of  Deacons,  and  had  chosen  seven  men  to  be  the  first  to  receive  the  new 
order.  Stephen,  one  of  the  seven,  being  full  of  grace  and  strength,  began 
to  do  great  signs  and  wonders  among  the  people.  And  when  certain 
Jews  of  Alexandria,  and  other  cities  of  Asia,  attempted  to  dispute  with 
him,  and  were  not  able  to  resist  the  spirit  with  which  he  spake,  they 
suborned  witnesses  and  stirred  up  the  council  against  him.  Stephen 
was  thi:  - nought  before  the  council,  and  the  false  witnesses  said,  We 
have  heard  him  say  that  this  Jesus  of  Nazareth  shall  destroy  this  place, 
and  shall  change  the  traditions  which  Moses  delivered  unto  us.  Then 
the  high-priest  said,  Are  these  things  so  h Then  all  that  sat  in  the  coun- 
cil, looking  on  Stephen,  saw  his  face  as  it  were  the  face  of  an  angel. 

In  his  speech  before  the  council  St.  Stephen  recapitulates  the  whole 
history  of  Israel,  from  the  first  call  of  Abraham  downwards;  and  when, 
in  conclusion,  he  accused  the  members  of  the  council  of  always  resisting 
the  Holy  Ghost,  as  their  fathers  had  done,  and  of  being  the  betrayers 
and  murderers  of  the  Just  One,  of  whose  coming  their  prophets  had  fore- 
told, then  hearing  these  things,  as  St.  Luke  relates,  they  were  cut  to  the 
heart,  and  they  gnashed  with  their  teeth  at  him. 

But  he,  being  full  of  the  Holy  Ghost,  looking  up  steadfastly  to  heaven, 
saw  the  glory  of  God,  and  J esus  standing  on  the  right  hand  of  God.  And 
he  said : Behold,  I see  the  heavens  opened,  and  the  Son  of  man  stand- 
ing on  the  right  hand  of  God.  And  they  crying  out  with  a loud  voice, 
stopped  their  ears,  and  with  one  accord  ran  violently  upon  him.  And 
casting  him  forth  without  the  city,  they  stoned  him ; and  the  witnesses 
laid  down  their  garments  at  the  feet  of  a young  man  whose  name  was 
Saul.  'And  they  stoned  Stephen,  invoking,  and  saying:  Lord  Jesus, 
receive  my  spirit.  And  falling  on  his  knees,  he  cried  with  a loud  voice, 
saying  : Lord,  lay  not  this  sin  to  their  charge.  And  when  he  had  said 
this,  he  fell  asleep  in  the  Lord.  And  Saul  was  consenting  to  his  death. 

At  that  time,  St.  Luke  relates,  there  was  raised  a great  persecution 
against  the  Church  which  was  at  Jerusalem,  and  they  were  all  dispersed 
through  the  countries  of  Judea  and  Samaria  except  the  Apostles.  For 
Saul  made  havoc  of  the  Church,  entering  in  from  house  to  house,  and 
dragging  away  men  and  women  committed  them  to  prison.  They,  there- 
fore, that  were  dispersed  abroad  went  about  preaching  the  word  of  God. 

St.  Stephen’s  martyrdom  was  the  first-fruits  of  the  white-robed  mar- 
tyrs who  have  offered  up  their  lives  for  the  truths  of  faith,  and  whose 
number  is  not  yet  complete.  And  the  persecution  here  recorded  was  in 
the  same  way  the  first-fruits  of  the  long  lists  of  sufferings  that  have  fallen 
to  the  portion  of  the  faithful  in  consequence  of  the  profession  of  their 


231 


faith,  the  measure  of  which  is  also  in  like  manner  not  as  yet  filled  up. 
The  example  of  St.  Stephen  will  not  he  lost  as  regards  the  light  it 
throws  upon  the  general  design  of  God  in  permitting  persecution  to  fall 
upon  His  elect,  and,  it  may  he  hoped,  it  will  afford  our  readers  a season- 
able help  towards  learning  how  to  appreciate  the  various  trials  and  suffer- 
ings of  the  Church  that  we  must  he  prepared  to  meet  with  in  the  progress 
of  our  history. 

§ 46.  The  conversion  of  St.  Paul , and  his  presentation  to  the  Apostles 
■in  Jerusalem . 

And  Saul,  as  yet  breathing  out  threatenings  and  slaughter  against  the 
disciples  of  the  Lord,  went  to  the  high-priest,  and  asked  of  him  letters 
to  Damascus,  to  the  synagogues  : that  if  he  found  any  men  and  women 
of  this  way,  he  might  bring  them  hound  to  Jerusalem.  And  as  he  went 
on  his  journey,  it  came  to  pass  that  he  drew  nigh  to  Damascus : and 
suddenly  a light  from  heaven  shined  round  about  him.  And  falling  on 
the  ground  he  heard  a voice  saying  to  him  : Saul,  Saul,  why  persecutes! 


SAUL  JOURNEYING  TO  DAMASCUS  IS  CONVERTED  ON  THE  WAY. 


thou  Me  i Who  said  : Who  art  Thou,  Lord  ? And  He  said : I am  J esus 
whom  thou  persecutest.  It  is  hard  for  thee  to  kick  against  the  goad. 


232 


And  he  trembling  and  astonished,  said  : Lord,  what  wilt  Thou  have  me 
to  do  ? And  the  Lord  said  to  him  : Arise,  and  go  into  the  city,  and  there 
it  shall  be  told  thee  what  thou  must  do.  Now  the  men  who  went  , in 
company  with  him  stood  amazed,  hearing  indeed  a voice,  but  seeing  no 
man.  And  Saul  arose  from  the  ground ; and  when  his  eyes  were  opened 
he  saw  nothing.  But  they  leading  him  by  the  hands  brought  him  to 
Damascus.  And  he  was  there  three  days  without  sight,  and  he  did 
neither  eat  nor  drink.  Now  there  was  a certain  disciple  at  Damascus, 
named  Ananias.  And  the  Lord  said  to  him  in  a vision  : Ananias.  And 
he  said  : Behold,  I am  here,  Lord.  And  the  Lord  said  to  him  : Arise, 
and  go  into  the  street  that  is  called  Strait,  and  seek  in  the  house  of 
Judas  one  named  Saul  of  Tarsus.  For  behold  he  prayeth.  (And  he 
saw  a man  named  Ananias  coming  in  and  putting  his  hands  upon  him 
that  he  might  receive  his  sight.)  But  Ananias  answered  : Lord,  I have 
heard  by  many  of  this  man,  how  much  evil  he  hath  done  to  Thy  saints 
in  Jerusalem.  And  here  he  hath  authority  from  the  chief  priests  to  bind 
all  that  invoke  Thy  name.  And  the  Lord  said  to  him  : Go  thy  way ; 
for  this  man  is  to  Me  a vessel  of  election,  to  carry  My  name  before  the 
Gentiles,  and  kings,  and  the  children  of  Israel.  For  I will  show  him 
how  great  things  he  must  siiffer  for  My  name’s  sake.  And  Ananias 
went  his  way,  and  entered  into  the  house.  And  laying  his  hands  upon 
him,  he  said  : Brother  Saul,  the  Lord  Jesus  hath  sent  me,  He  that  ap- 
peared to  thee  in  the  way  as  thou  earnest,  that  thou  mayest  receive  thy 
sight,  and  be  filled  with  the  Holy  Ghost.  And  immediately  there  fell 
from  his  eyes  as  it  were  scales,  and  he  received  his  sight : and  rising  up, 
he  was  baptised.  And  when  he  had  taken  meat,  he  was  strengthened. 
And  he  was  with  the  disciples  that  were  at  Damascus  for  some  days. 
And  immediately  he  preached  Jesus  in  the  synagogues,  that  He  is  the 
Son  of  God.  And  all  that  heard  him  were  astonished,  and  said  : Is  not 
this  he  who  persecuted  in  Jerusalem  those  that  called  upon  this  name, 
and  came  hither  for  that  intent,  that  he  might  carry  them  bound  to  the 
chief  priests?  But  Saul  increased  much  more  in  strength,  and  con- 
founded the  Jews  who  dwelt  at  Damascus,  affirming  that  this  is  the 
Christ.  And  when  many  days  were  passed,  the  Jews  consulted  together 
to  kill  him.  But  their  laying  in  wait  was  made  known  to  Saul.  And 
they  watched  the  gates  also  day  and  night,  that  they  might  kill  him. 
But.  the  disciples  taking  him  in  the  night,  conveyed  him  away  by  the 
wall,  letting  him  down  in  a basket.  And  when  he  was  come  into  Je- 
rusalem, he  essayed  to  join  himself  to  the  disciples  ; and  they  all  were 
afraid  of  him,  not  believing  that  he  was  a disciple.  But  Barnabas  took 
him,  and  brought  him  to  the  Apostles,  and  told  them  how  he  had  seen 
the  Lord,  and  that  He  had  spoken  to  him ; and  how  in  Damascus  he 
had  dealt  confidently  in  the  name  of  Jesus.  And  he  was  with  them 
coming  in  and  going  out  in  Jerusalem,  and  dealing  confidently  in  the 
name  of  the  Lord.  He  spoke  also  to  the  Gentiles,  and  disputed  with  the 
Greeks ; but  they  sought  to  kill  him.  Which,  when  the  brethren  had 


233 


known,  they  brought  him  down  to  Cesarea,  and  sent  him  away  to  Ta^ 
sus.  How  the  Church  had  peace  throughout  all  Judea,  and  Galilee,  and 
Samaria ; and  was  edified,  walking  in  the  fear  of  the  Lord,  and  was 
filled  with  the  consolation  of  the  Holy  Ghost. 

§ 47.  The  vision  of  St.  Peter , and  the  first  Gentile  convert  Cornelius. 

As  yet  the  converts  to  the  doctrines  of  the  Apostles  were  all  from 
the  single  nation  of  the  Jews,  but  the  time  was  now  come  when  St.  Peter 
was  to  be  reminded  that,  by  the  terms  of  their  mission,  both  he  and  the 
other  Apostles  were  sent  not  to  one  but  to  all  the  nations,  and  that,  not 
to  make  disciples  merely  of  the  Jews  who  were  dispersed  among  them, 
but  of  the  people  themselves  of  those  nations.  This  was  brought  about 
in  the  following  manner  : A certain  Koman  centurion,  named  Cornelius, 
a religious  man,  who  feared  God  and  gave  much  alms  to  the  people,  saw 
in  a vision  as  he  was  praying  an  angel,  who  directed  him  to  send  to  Joppa, 
for  one  Simon,  surnamed  Peter,  who  would  tell  him  what  he  was  to  do. 
In  the  mean  time,  as  the  messengers  of  Cornelius  were  on  their  way  to 
Joppa,  Peter  “was  also  praying  on  the  house-top  ; and  becoming  hungry 
while  they  were  preparing  for  him,  there  came  upon  him  an  ecstasy  of 
mind.  And  he  saw  the  heaven  opened,  and  a certain  vessel  descending, 
as  it  were  a great  linen  sheet  let  down  by  the  four  corners  from  heaven 
to  the  earth,  wherein  were  all  manner  of  four-footed  beasts,  and  creeping 


st.  peter’s  vision  that  the  gentiles  are  to  come  into  the  church. 


234 


things  of  the  earth,  and  fowls  of  the  air.  And  there  came  a voice  to 
him  : Arise,  Peter ; kill,  and  eat.  But  Peter  said  : Par  he  it  from  me  ; 
for  I never  did  eat  anything  that  is  common  and  unclean.  And  the 
voice  spoke  to  him  again  the  second  time : That  which  God  hath  cleansed, 
do  not  thou  call  common.  And  this  was  done  thrice;  and  presently  the 
vessel  was  taken  up  into  heaven. 

As  Peter  was  doubting  what  this  vision  might  mean,  the  messengers 
from  Cornelius  arrived.  Peter  received  them,  and  on  hearing  their  mess- 
age consented  to  accompany  them  to  the  house  of  Cornelius.  On  his 
arrival,  Peter  finding  himself  publicly  called  upon  by  Cornelius,  in  the 
name  of  all  who  were  present,  to  declare  the  will  of  God  to  them,  spoke 
as  follows : 


SPEECH  OF  ST.  PETER  AT  THE  BAPTISM  OF  THE  FIRST  GENTILE  CONVERT. 


In  very  deed  I perceive  that  God  is  not 
a respecter  of  persons. 

But  in  every  nation,  he  that  feareth 
Him,  and  worketh  justice,  is  acceptable 
to  Him. 

God  sent  the  word  to  the  children  of 
Israel,  preaching  peace  by  Jesus  Christ 
(He  is  Lord  of  all). 

You  know  the  word  which  hath  been 
published  through  all  Judea  : for  it  be- 
gan fro»m  Galilee,  after  the  baptism 
which  John  preached. 

Jesus  of  Nazareth  : how  God  anointed 
Him  with  the  Holy  Ghost,  and  with 
power,  who  went  about  doing  good,  and 
healing  all  that  were  oppressed  by  the 
devil,  for  God  was  with  Him. 


And  we  are  witnesses  of  all  things  that 
He  did  in  the  land  of  the  Jews  and  in 
Jerusalem,  whom  they  killed,  hanging 
Him  upon  a tree. 

Him  God  raised  up  the  third  day,  and 
gave  Him  to  be  made  manifest, 

Not  to  all  the  people,  but  to  witnesses 
preordained  by  God,  even  to  us,  who  did 
eat  and  drink  with  Him  after  He  arose 
again  from  the  dead. 

And  He  commanded  us  to  preach  to 
the  people,  and  to  testify  that  it  is  He 
who  was  appointed  by  God  to  be  judge 
of  the  living  and  of  the  dead. 

To  Him  all  the  prophets  give  testi- 
mony, that  by  His  name  all  receive  re- 
mission of  sins  who  believe  in  Him. 


While  Peter  was  yet  speaking  these  words,  the  Holy  Ghost  fell  on 
all  them  that  heard  the  word.  And  the  faithful  of  the  circumcision, 
who  came  with  Peter,  were  astonished,  for  that  the  grace  of  the  Holy 
Ghost  was  poured  out  upon  the  Gentiles  also.  Por  they  heard  them 
speaking  with  tongues,  and  magnifying  God.  Then  Peter  answered  : 
Can  any  man  forbid  water,  that  these  should  not  be  baptised,  who  have 
received  the  Holy  Ghost  as  well  as  we  % And  he  commanded  them  to 
be  baptised  in  the  name  of  the  Lord  Jesus  Christ.  Then  they  desired 
him  to  tarry  with  them  some  days. 


§ 48.  The  missionary  work  of  the  Church  is  commenced . St.  Paid  and 
St.  Barnabas  are  the  first  who  are  sent  out  as  missionaries. 

St.  Peter  had  now  come  to  reside  at  Antioch,  and  St.  Luke’s  narra- 
tive relates,  that  the  Holy  Ghost  signified  to  the  rulers  of  the  Church 
at  Antioch,  saying : ‘ Separate  Me  Saul  and  Barnabas  for  the  work  where- 
unto  I have  taken  them.  Then  they,  fasting  and  praying,  and  impos- 
ing hands  upon  them,  sent  them  away.’ 

Here  we  are  presented  with  a most  interesting  glimpse  into  the  won- 


235 


derful  mysteries  of  Divine  foresight,  by  means  of  which  handfuls  of 
Jews  had  long  ago  been  scattered  up  and  down  in  all  the  cities  of  the 
Eoman  empire.  Lodged  in  the  hands  of  these  Jews  were  the  writings 
of  Moses  and  the  prophets,  which  foretold  the  coming  of  Jesus  Christ, 
His  Sacrifice  on  the  Cross,  and  the  establishment  of  His  Church  among 
all  the  nations  of  the  world.  As  the  Christian  missionaries  invariably 
made  their  first  appeal  to  these  writings,  and  proved  out  of  the  Scrip- 
tures that  Jesus  was  the  Christ,  it  was  essential  to  their  cause  that  they 
should  be  able  to  point  to  a certain  guarantee  that  the  Scriptures  were 
not  a Christian  forgery.  This  guarantee  was  given,  in  a manner  secure 
against  any  possible  cavil,  by  the  fact  of  the  Scriptures  being  already 
long  before  in  the  hands  of  the  Jews.  Accordingly,  the  missionaries,  as 
we  shall  see,  always  begin  to  address  themselves  first  to  the  Jews,  who 
had  the  Scriptures  in  their  possession ; and  after  having,  as  was  the  fit- 
ting and  natural  thing  to  do,  first  made  the  offer  of  their  doctrines  to 
the  Jews,  then  they  turn  to  the  heathens. 

To  use  St.  Luke’s  own  words : They  came  to  Antioch  in  Pisidia,  and 
entering  the  synagogue  on  the  Sabbath-day,  according  to  their  custom, 
they  sat  down.  After  the  reading  of  the  law  and  the  prophets,  the 
chief  men  of  the  synagogue  sent  to  them,  saying : 4 Ye  men  and  brethren, 
if  you  have  any  word  of  exhortation  to  make  to  the  people,  speak.’ 
Then  Paul,  rising  up,  and  with  his  hand  beckoning  for  silence,  said : 


MISSIONARY  SERMON  OF  ST.  PAUL  IN  THE  SYNAGOGUE  OF  ANTIOCH. 


Ye  men  of  Israel,  and  you  that  fear 
God,  give  ear. 

The  God  of  the  people  of  Israel  chose 
our  fathers,  and  exalted  the  people  when 
they  were  sojourners  in  the  land  of  Egypt, 
and  with  an  high  arm  brought  them  out 
from  thence. 

And  for  the  space  of  forty  years  en- 
dured their  manners  in  the  desert. 

And  destroying  seven  nations  in  the 
land  of  Chanaan,  divided  their  land 
among  them,  by  lot. 

As  it  were  after  four  hundred  and  fifty 
years  : and  after  these  things  He  gave 
unto  them  judges,  until  Samuel  the  pro- 
phet. 

And  after  that  they  desired  a king  : 
and  God  gave  them  Saul  the  son  of  Cis, 
a man  of  the  tribe  of  Benjamin,  forty 
years. 

And  when  He  had  removed  him,  He 
raised  them  up  David  to  be  king : to 
whom  giving  testimony,  He  said : I have 
found  David  the  son  of  Jesse , a man  ac- 
cording to  My  own  heart , who  shall  do 
all  My  will . 

Of  this  man’s  seed  God,  according  to 


His  promise,  hath  raised  up  to  Israel  a 
Saviour,  Jesus. 

John  first  preaching  before  His  com- 
ing the  baptism  of  penance  to  all  the 
people  of  Israel. 

And  when  John  was  fulfilling  his 
course,  he  said : I am  not  He  whom  you 
think  me  to  be  : but  behold  there  cometh 
One  after  me,  whose  shoes  of  His  feet  I 
am  not  worthy  to  loose. 

Men,  brethren,  children  of  the  stock 
of  Abraham,  and  whosoever  among  you 
fear  God,  to  you  the  word  of  this  salva- 
tion is  sent. 

For  they  that  inhabited  Jerusalem, 
and  the  rulers  thereof,  not  knowing  Him, 
nor  the  voices  of  the  prophets,  which  are 
read  every  sabbath,  judging  Him  have 
fulfilled  them. 

And  finding  no  cause  of  death  in  Him, 
they  desired  of  Pilate  that  they  might 
kill  Him. 

And  when  they  had  fulfilled  all  things 
that  were  written  of  Him,  taking  Him 
down  from  the  tree  they  laid  Him  in  a 
sepulchre. 

But  God  raised  Him  up  from  the  dead 
the  third  day : 


236 


Who  was  seen  for  many  days,  by  them 
who  came  up  with  Him  from  Galilee  to 
Jerusalem,  who  to  this  present  are  His 
witnesses  to  the  people. 

And  we  declare  unto  you  that  the  pro- 
mise which  was  made  to  our  fathers, 

This  same  God  hath  fulfilled  to  our 
children,  raising  up  Jesus,  as  in  the 
second  Psalm  also  is  written : Thou 
art  My  Son , this  day  have  I begotten 
Thee. 

And  to  show  that  He  raised  Him  up 
from  the  dead,  not  to  return  now  any 
more  to''  corruption,  He  said  thus  : I 
will  give  you  the  holy  things  of  faithful 
David. 

And  therefore  in  another  place  also 
He  saith : Thou  shalt  not  suffer  Thy  Holy 
One  to  see  corruption . 


For  David,  when  he  had  served  in  hi* 
generation  according  to  the  will  of  God, 
slept ; and  was  laid  unto  his  fathers,  and 
saw  corruption. 

But  He  whom  God  hath  raised  from 
the  dead  saw  no  corruption. 

Be  it  known  therefore  to  you,  men, 
brethren,  that  through  Him  forgiveness 
of  sins  is  preached  to  you : and  from  all 
the  things,  from  which  you  could  not  be 
justified  by  the  law  of  Moses. 

In  Him  every  one  that  believeth  is 
justified. 

Beware  therefore  lest  that  come  upon 
you  which  is  spoken  in  the  prophets  : 

Behold , ye  dcspisers , and  wonder , and 
perish : for  1 work  a work  in  your  days , 
a work  which  you  will  not  believe , if  any 
man  shall  tell  it  you . 


The  effect  of  this  discourse  was  such,  that  St.  Paul  was  unanimously 
requested  to  speak  again  on  the  next  Sabbath-day.  In  the  mean  time, 
many  flocked  to  the  house  of  the  missionaries ; and  when  the  Sabbath- 
day  came,  almost  the  whole  city  came  together  to  hear  the  word  of  God. 
The  Jews,  on  seeing  the  multitudes  of  the  Gentiles,  were  filled  with  envy, 
and  contradicted  those  things  which  were  said  by  Paul,  blaspheming. 
Then  Paul  and  Barnabas  said : 1 To  you  it  behoved  us  first  to  speak  the 
word  of  God ; but  because  you  reject  it,  and  judge  yourselves  unworthy 
of  eternal  life,  behold  we  turn  to  the  Gentiles.  Por  so  the  Lord  hath 
commanded  us,  saying,  I have  set  Thee  to  be  the  light  of  the  Gentiles , 
that  Thou  mayest  be  for  My  salvation  unto  the  utmost  parts  of  the  earth! 
(Isaias  xlix.  6).  The  Gentiles,  hearing  these  words,  were  glad,  and 
glorified  the  word  of  the  Lord.  The  spite  and  envy  of  the  J ews,  how- 
ever, was  such  that  they  stirred  up  religious  and  honourable  women, 
and  the  chief  rulers  of  the  city,  and  raised  such  a persecution  against 
Paul  and  Barnabas,  that  they  shook  off  the  dust  of  their  feet  against 
them,  and  went  on  to  Iconium. 

In  Iconium,  a great  number  of  both  the  Jews  and  Greeks  listened 
to  the  preaching  of  the  missionaries  and  were  converted ; but  here  again 
the  unbelieving  Jews  stirred  up  a party  among  the  Gentiles  against 
them,  and  having  laid  their  plot  to  stone  them,  their  design  was  told  to 
the  missionaries,  who  departed,  and  removed  to  Lystra.  And  there  sat 
a certain  man  at  Lystra  impotent  in  his  feet,  a cripple  from  his  mother’s 
•womb,  who  never  had  walked.  This  same  heard  Paul  speaking.  Who 
looking  upon  him,  and-  seeing  that  he  had  faith  to  be  healed,  said  with 
a loud  voice:  Stand  upright  on  thy  feet.  And  he  leaped  up  and  walked. 
And  when  the  multitudes  had  seen  what  Paul  had  done,  they  lifted  up 
their  voice  in  the  Lycaonian  tongue,  saying : The  gods  are  come  down 
to  us  in  the  likeness  of  men ; and  they  called  Barnabas,  Jupiter ; but 
Paul,  Mercury,  because  he  was  chief  speaker.  The  priest  also  of  Jupi- 


287 


ter  that  was  before  the  city,  bringing  oxen  and  garlands  before  the  gate, 
would  have  offered  sacrifice  with  the  people.  Which,  when  the  Apostles 
Barnabas  and  Paul  had  heard,  rending  their  clothes,  they  leaped  out 
among  the  people  crying,  and  saying : 


MISSIONARY  SERMON  OF  ST.  PAUL  TO  THE  HEATHENS  OF  LYSTRA. 


Ye  men,  why  do  ye  these  things?  We 
also  are  mortals,  men  like  unto  you, 
preaching  unto  you  to  he  converted  from 
these  vain  things  to  the  living  God,  who 
made  the  heaven,  and  the  earth,  and  the 
sea,  and  all  things  that  are  in  them : 


Who  in  times  past  suffered  all  nations 
to  walk  in  their  own  ways. 

Nevertheless  He  left  not  Himself  with- 
out testimony,  doing  good  from  heaven, 
giving  rains  and  fruitful  seasons,  filling 
our  hearts  with  food  and  gladness. 


And  speaking  these  things,  they  scarce  restrained  the  people  from 
sacrificing  to  them. 

The  J ews  from  Antioch  and  Iconium,  disappointed  by  the  flight  of 
the  missionaries,  followed  them  to  Lystra ; and  there,  persuading  the 
multitude,  they  stoned  Paul,  and  drew  him  out  of  the  city,  thinking 
him  to  be  dead. 


ST.  PAUL  IS  STONED  BY  THE  JEWS  IN  LYSTRA. 


But  as  the  disciples  stood  round  about  him,  St.  Paid  rose  up  and 
entered  into  the  city.  The  next  day  the  missionaries  departed  to  Derbe, 
from  whence  they  returned  through  Lystra  and  Iconium  to  Antioch, 
having  ordained  priests  in  all  the  cities,  and  having  taught  their  con- 


238 

verts  1 that  through  many  tribulations  we  must  enter  into  the  kingdom 
of  God.9 

From  thence  they  continued  their  labours,  and  passing  through  the 
cities  of  Pisidia,  Pamphylia,  and  Attalia,  they  returned  to  Antioch  in 
Syria,  where  they  related  to  the  Church  what  great  things  God  had 
done  by  them,  and  how  He  had  opened  a door  of  faith  to  the  Gentiles. 

§ 49.  Brief  reflections  on  the  apostolic  work  of  preaching  to  the  nations. 

The  door  of  faith  having  been  now  opened  to  the  Gentiles,  as  we 
have  seen  from  what  has  been  above  related  of  St.  Paul's  labours,  it  will 
greatly  conduce  to  give  additional  interest  to  our  history,  if  we  pause 
for  a moment  for  the  purpose  of  casting  a passing  glance  upon  the  vast 
and  gigantic  fabric  of  mingled  truth  and  superstition  that  existed  in  the 
heathen  religions,  to  the  correction  and  even  overthrow  of  which  the 
Apostles  had  now  put  their  hands  in  serious  earnest,  by  the  work  of 
preaching  the  truths  of  faith. 

The  reader  who  refers  back  to  the  chapter  on  the  Eise  and  Growth 
of  Idolatry  (§  10,  p.  10),  will  there  find  some  brief  illustration  of  the  truth 
of  St.  Paul’s  words,  where  he  says,  with  reference  to  the  nations,  that 
when  ‘ they  knew  God  they  did  not  like  to  retain  Him  in  their  know- 
ledge, but  corrupted  their  ways,  and  changed  their  knowledge  of  Him 
to  the  likeness  of  birds,  and  beasts,  and  creeping  things.’ 

The  nations  whom  God  began  to  abandon  to  their  own  ways  at  the 
time  when  He  called  Abraham  to  be  the  patriarch  of  His  chosen  He- 
brew people  it  is  true  greatly  corrupted  their  knowledge  of  God ; but 
they  never  became  complete  atheists  and  unbelievers,  like  the  impious 
children  of  Cain  before  the  Deluge.  The  religion  which  they  had 
learned  from  their  patriarch  and  high-priest  Hoe  came  from  God,  and 
was  the  true  religion ; for  Hoe,  St.  Peter  says,  was  a preacher  of  justice. 
It  was  from  Hoe  that  the  nations  of  the  world  learned  to  institute 
temples  and  priesthoods,  altars  and  sacrifices,  which  would  have  re- 
mained equally  acceptable  to  God  with  the  sacrifices  of  the  tabernacle  of 
Moses,  had  the  nations  not  corrupted  their  religion  and  brought  in  idol 
worship. 

Hence  when  the  Book  of  Wisdom  declares  L the  worship  of  abomin- 
able idols  to  be  the  cause,  the  beginning,  and  the  end  of  all  evil’  (Wisd. 
xiv.  27),  this  worship,  it  must  be  remembered,  is  pronounced  thus  abo- 
minable precisely  because  it  drew  with  it  the  perversion  and  dishonour 
of  that  which  was  originally  good.  The  sacred  character  of  the  sacer- 
dotal orders,  the  piety  and  devotion  of  the  people,  their  just  sense  of  the 
necessity  of  offering  sacrifice,  and  their  respect  for  the  sanctity  of  the 
temple  and  its  altar — all  these  things  were  originally  good,  as  being  de- 
rived from  a Divine  revelation,  through  the  patriarch  Hoe,  the  priest 
and  prophet  of  the  Deluge.  And  if  they  became  afterwards  desecrated, 
this  was  from  their  being  turned  aside  to  the  worship  of  these  abomin- 
able idols.  Hence,  in  the  time  of  the  Apostles,  nothing  remained  for 


239 


the  Christian  missionaries  hut  boldly  to  put  their  hand  out  to  the  work 
of  their  destruction.  And  such  was  the  attachment  of  the  people  to  their 
rites  and  sacrifices,  and  such  was  the  jealousy  of  the  priests  of  the  idol 
temples,  that  both  priests  and  peopleTreated  the  Christian  missionaries 
as  their  greatest  enemies,  and  everywhere  sought  to  have  them  put  to 
death. 

§50.  Cathedra  Petri . St.  Peter  removes  the  supreme  seat  of  government 
of  the  Church  from  Antioch , where  the  disciples  were  first  called  Chris- 
tians, and  permanently  fixes  it  in  Rome. 

1 Jerusalem,’  says  the  inspired  Psalmist,  ‘ is  built  up  as  a city  that  is 
at  unity  with  herself,  for  there  are  set  the  seats  in  judgment,  and  thither 
the  tribes,  even  the  tribes  of  the  Lord,  have  gone  up’  (Ps.  cxxi.).  Moses 
also  provides  in  the  law  (Deut.  xvii.  8) : ‘If  thou  find  that  there  be 
among  you  a hard  and  doubtful  matter  in  judgment,  and  thou  see  that 
the  words  of  the  judges  within  thy  gates  do  vary,  arise  and  go  up  to  the 
place  which  the  Lord  thy  God  shall  choose,  and  thou  shalt  do  whatso- 
ever they  shall  say  that  preside  in  the  place  which  the  Lord  thy  God 
shall  choose,  and  what  they  shall  teach  thee.  And  thou  shalt  follow 
their  sentence,  neither  shalt  thou  decline  to  the  right  hand  nor  to  the 
left.’  Even  the  single  people  of  the  Jews,  it  thus  appears,  could  not  be 
raised  to  the  dignity  of  becoming  the  Church  of  God,  in  a way  which 
was  no  more  than  preparatory  to  something  better  to  come,  without  its 
being  necessary  for  their  welfare  that  they  should  have  a supreme  court, 
both  of  government  and  of  judgment,  by  whose  decree  not  only  all  ques- 
tions were  to  be  set  at  rest,  but  whose  acts  of  government  were  to  be 
final  and  without  appeal.  How  much  less,  then,  could  all  the  nations 
of  the  earth  be  raised  to  the  greater  promised  dignity  of  becoming  the 
Church  of  God  Incarnate,  without  a similar  supreme  seat,  both  of  go- 
vernment and  of  judgment,  being  in  the  same  proportion  even  more  ne- 
cessary to  their  welfare,  inasmuch  as  its  acts  of  government  would  be  of 
far  greater  magnitude,  and  the  causes  which  would  have  to  be  brought 
before  it  would  be  so  far  more  varied  and  more  intricate  ! 

Jesus  Christ,  in  giving  the  keys  of  the  kingdom  of  heaven  to  Peter, 
and  in  saying  to  him,  ‘ Thou  art  Peter,  and  on  this  rock  I will 
build  My  Church  ; whatsoever  thou  shalt  bind  on  earth  shall  be  bound 
in  heaven,  and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in 
heaven,’  gave,  as  the  oecumenical  council  of  Constantinople  declares, 
these  supreme  powers  of  government  and  of  judgment  into  Peter’s  hands. 
Hence  the  well-known  dictum  of  St.  Ambrose:  ‘ ZJ bi  Petrus  ibi  Ecclesia,' 
— ‘ Where  Peter  is,  there  is  the  Church.’ 

The  question,  then,  would  be,  where  was  Peter  permanently  to  fix 
himself,  so  that  it  might  be  made  known  beyond  all  doubt  to  all  the 
different  nations  of  the  world  to  what  place  they  were  to  resort,  in  order 
that,  when  occasion  required,  they  might  bring  their  questions  before  the 
supreme  tribunal  which  Jesus  Christ  had  set  up  in  Peter.  And  further. 


240 


inasmuch  as  Peter  himself  was  hut  a mortal  man,  and,  like  all  other 
men,  with  hut  a limited  term  of  years  to  live,  while  the  supreme  court 
of  government  and  of  judgment  was  a standing  and  inherent  necessity 
of  the  life  of  the  Church  as  long  as  it  should  continue  upon  earth,  a 
second  all-important  question  would  he,  how  were  all  the  nations  who 
embraced  the  faith  of  the  Church  to  know  who  the  person  was  to  whom 
the  supreme  powers  vested  in  St.  Peter  had  been  transmitted,  in  order 
that  they  might  he  able  to  listen  with  a well-founded  knowledge  and 
assurance  to  the  voice  of  Peter,  living  and  speaking  in  his  successor  ? 

St.  Peter  himself  has 
left  us  quite  sufficient 
proof  that  he  understood 
the  importance  of  both 
these  questions  to  the 
well-being  of  the  Church; 
and,  indeed,  almost  as 
much  as  this  may  be  ga- 
thered from  what  he  says 
in  his  second  epistle : 
‘And  I will  do  my  en- 
deavour, that  after  my 
decease  also  you  may 
often  have  whereby  you 
may  keep  a memory  of 
these  things’  (2  Peter  i; 
15). 

For  the  first  of  these 
questions  St.  Peter  pro- 
vided by  the  final  re- 
moval of  his  chair  from 
the  city  of  Antioch, 
where  he  had  at  first 
fixed  it,  to  Rome;  and 
for  the  second,  by  ap- 
pointing that  his  succes- 
sors for  ever  in  the  epis- 
copal chair  of  the  city 
of  Rome  should  also 
succeed  to  the  supreme 
powers  of  government 
and  of  judgment,  which 
were  committed  to  him 
under  the  figurative  language  of  the  keys  of  the  kingdom  of  heaven. 
It  was  thus  that  Divine  Providence  wisely  disposed  that  Rome,  the. 
mistress  of  the  former  world,  to  whose  courts  the  conquered  nations, 
of  the  world  had  already  for  centuries,  fyeen,  habituated  to  resort,  should 


THE  COLOSSAL  STATUE  OF  ST.  PETER  UPON  THE 'COLUMN 
OF  TRAJAN,  LOOKING  DOWN  ON  THE  CITY  OF  ROME. 


241 


continue  to  be  equally  their  centre  of  resort,  when  they  came  to  take 
upon  themselves  the  light  yoke  of  Jesus  Christ,  and  the  honourable 
citizenship  of  the  kingdom  of  heaven,  Jn  the  place  of  being  ground 
down  by  the  iron  despotism  of  their  former  military  masters  in  the  an- 
cient Eome.  Christian  Borne,  the  seat  of  St.  Peter’s  empire  over  the 
nations,  succeeding  to  the  military  dominion  of  pagan  Eome,  and  the 
nations  of  the  earth  throwing  themselves  of  their  own  free  will  at  the 
feet  of  the  long  line  of  St.  Peter’s  successors,  in  the  place  of  being  trod- 
den under  foot  against  their  will  by  the  military  commanders  of  ancient 
Eome,  is  a sight  which  can  draw  forth  from  the  spectator  who  looks 
upon  it  with  the  faith  of  the  Church  but  one  exclamation:  ‘ This  is  the 
work  of  God,  and  it  is  marvellous  in  our  eyes’  (Ps.  cxvii.). 

According  to  the  Calendar  of  the  Eoman  Church,  which  is  an  indis- 
putable historical  testimony,  St.  Peter  came  to  establish  his  chair  in 
Eome  in  the  course  of  the  year  44,  in  the  third  year  of  the  reign  of 
Claudius  Caesar.  The  erection  of  an  episcopal  see  in  every  city  was  an 
event  the  memory  of  which  it  was  the  practice  of  Christendom  to  per- 
petuate by  an  anniversary  festival  in  the  city  where  the  Bishop  had  been 
installed.  For  upwards  of  eighteen  hundred  years  the  city  of  Eome  has 
continued  to  celebrate  a festival  in  honour  of  St.  Peter’s  having  erected 
his  episcopal  chair  within  its  walls. 

St.  Peter  having  erected  and  finally  lodged  his  chair  in  Eome,  and 
having  formed  a congregation  of  Christians  comprising  both  Jews  and 
Gentiles,  did  not,  as  it  would  appear,  permanently  reside  in  Eome.  The 
evidence  rather  shows  that  he  continued  the  labours  of  his  apostleship 
in  various  parts  of  the  empire.  It  was  to  this  body  of  believers,  how- 
ever, whom  St.  Peter’s  preaching  had  gathered  together,  that  St.  Paul 
addressed  thp  letter  which  is  now  in  the  canon  of  the  ISTew  Testament, 
and  which  he  wrote  from  Corinth  at  least  three  years  before  his  own 
arrival  in  Eome.  The  question  that  raged  between  Jew  and  Gentile  as 
to  their  relative  position  in  the  Church  forms  a very  large  portion  of  this 
Epistle  of  St.  Paul ; and  we  may  fairly  infer,  from  the  length  at  which 
St.  Paul  argues  it,  that  the  faith  of  the  Church  must  have  made  very 
considerable  progress  among  the  Eoman  citizens,  in  order  for  St.  Paul 
to  judge  it  necessary  to  enter  into  such  full  explanations  to  the  Jews  as 
to  the  justice  of  the  terms  on  which  the  Gentiles  were  admitted  to  share 
in  the  blessings  hitherto  regarded  by  them  as  the  exclusive  privilege  of 
their  own  particular  race. 

§51.  How  the  Blessed  Virgin  Mary  edified  the  Church  by  her  holy 
death , and  how  she  was  especially  honoured  by  her  Divine  Son  after 
death . 

St.  J ohn  Damascene,  a Greek  father  of  the  eighth  century,  has  put 
the  Church’s  tradition  relative  to  the  holy  death  of  the  Blessed  Mother 
of  God  upon  record  in  the  following  words  : 

‘ We  have  learned  from  ancient  tradition,  that  at  the  time  of  the  death 

R 


242 


of  the  Elessed  Virgin,  all  the  holy  Apostles,  who  were  travelling  over 
the  world  engaged  in  preaching  the  doctrines  of  salvation  to  the  Gen- 
tiles, were  lifted  up  into  the  air  in  a moment  of  time,  and  were  brought 
together  in  Jerusalem.  While  they  were  there,  a vision  of  angels  ap- 


THE  CALM  AND  PEACEFUL  DEATH  OF  THE  BLESSED  VIRGIN 


peared  to  them,  and  the  psalmody  of  the  hosts  of  heaven  was  heard ; 
and  thus  in  the  midst  of  the  Divine  glory  the  blessed  Lady  gave  forth 
her  soul  into  the  hands  of  God.  Her  body,  which  God  afterwards  raised 
up  in  a most  wonderful  manner,  was  carried  amidst  the  chants  of  the 
Apostles  and  the  angels,  and  deposited  in  a tomb  at  Gethsemane,  where 
the  chant  of  the  angels  continued  for  three  entire  days. 

‘ Eut  on  the  third  day,  when  the  chant  of  the  angels  had  ceased,  for 
the  sake  of  Thomas,  who,  having  been  the  only  one  absent,  and  who, 
having  arrived  on  the  third  day,  desired  to  venerate  the  body  of  her  who 
had  been  the  Mother  of  God,  those  of  the  Apostles  who  were  still  pre- 
sent opened  the  tomb,  but  were  unable  to  find  the  sacred  body  any 
where.  They  found,  indeed,  all  the  coverings  in  which  the  body  had 
been  laid,  but  nothing  more ; and  having  remarked  the  ineffably  sweet 
odour  that  proceeded  from  the  tomb,  they  closed  it  and  departed.  Me- 
ditating in  deep  astonishment  upon  the  miracle  that  had  taken  place, 
they  could  come  to  no  other  conclusion  than  that  He,  whom  it  had 


243 


pleased  to  take  flesh,  in  the  womb  of  the  Blessed  Virgin  Mary,  and  not- 
withstanding that  He  was  God  the  Eternal  Word  and  the  Lord  of  Glory, 
to  become  man  and  to  be  born,  preserving  after  His  birth  the  virginity 
of  His  Mother,  had  also  been  pleased  To  secure  the  same  immaculate 
body  of  His  Mother  after  her  departure  from  this  life  from  corruption, 
and  to  honour  it  with  a translation  before  the  day  of  the  general  resur- 
rection common  to  all  men. 


THE  ASSUMPTION  OP  THE  BLESSED  VIRGIN  INTO  HEAVEN. 


c There  were  also  present  at  that  time  with  the  Apostles  the  holy 
Timothy,  the  first  Bishop  of  the  Ephesians,  and  Dionysius  the  Areopa- 
gite,  as  he  himself  assures  us  in  the  passage  of  his  letter  to  Timothy, 
in  which  he  makes  mention  of  the  blessed  Hierotheus,  who  was  also 
present,  using  the  following  words  : “ Such  was  the  unanimous  feeling 
among  the  inspired  rulers  of  the  Church ; for,  as  you  know,  when  we, 
in  company  with  many  other  of  the  saints  among  the  brethren,  had  met 
together  to  behold  the  body  of  her  from  whom  was  derived  the  beginning 
of  our  salvation,  and  who  had  conceived  God  (James,  the  brother  of  the 
Lord,  and  Peter,  the  supreme  head  of  the  clergy,  were  both  present), 
after  we  had  seen  the  sacred  body,  it  was  unanimously  determined  that 
we  should  join  in  singing  praise  to  the  infinite  goodness  of  God,  accord- 
ing to  the  best  of  the  ability  of  each  one  who  was  present.”  ’ Thus  far 
St.  John  Damascene. 


244 


Where  is  the  corner  of  the  earth  which  has  not  witnessed  miracles 
worked  through  the  Blessed  Virgin’s  intercession  since  her  assumption 
into  heaven  ? Where  are  the  sinners  who  do  not  owe  their  restoration 
to  her  compassion,  and  how  many  are  there  of  the  Saints  who  do  not 
owe  their  crowns  to  her  watchfulness  over  them  ? Where  are  the  king- 
doms and  the  cities  that  are  not  indebted  to  her  for  protection?  Where 
are  the  seats  of  Christian  learning  who  do  not  venerate  in  her  the  pa- 
troness of  their  studies  ? and  where  are  the  afflicted  and  distressed  who 
have  not  experienced  her  power  to  answer  their  prayers  for  succour  ? 

‘ Who,’  exclaims  St.  Bernard,  ‘can  declare  the  generation  of  Jesus,  and 
the  assumption  of  Mary?  For  as  she  excelled  all  others  in  grace  upon 
earth,  so  now  she  is  seated  in  glory  above  all  others  in  the  heavens.’ 

§ 52.  The  martyrdom  of  St.  Peter  and  St.  Paid,  a.d.  69.  A specimen 

of  the  mode  of  life  of  a heathen  Roman  Emperor , and  of  its  terrible 

end. 

A variety  of  evidence  conspires  to  show  that  about  this  time  St.  Peter 
and  St.  Paul  were  conjointly  seized  and  thrown  into  prison;  and  indeed 
it  seems  quite  natural  to  conclude  that  the  Emperor  Nero  would  seek  to 
revenge  himself  upon  St.  Peter  for  the  discomfiture  of  Simon  Magus'*  by 
the  seizure  and  imprisonment  of  both  Apostles.  The  prison  into  which 
they  were  tthrown  is  the  Mamertine  prison;  a prison  well  known  in  the 
old  Boman  history,  and  which  also  remains  to  this  day  exactly  as  it  was 
when  the  Apostles  were  confined  in  it.  It  is  cut  out  of  the  solid  rock, 
and  consists  of  two  stories  or  chambers,  into  the  lower  one  of  which  the 
prisoner  was  let  down  through  a narrow  hole  in  the  floor  of  the  upper 
chamber.  In  this  prison  St.  Peter  converted  the  two  soldiers,  Processus 
and  Martinianus,  who  were  appointed  to  be  their  keepers;  and  to  enable 
him  to  give  them  baptism,  a spring  of  water  burst  forth  by  a miracle 
under  his  feet  from  the  solid  rock  of  the  ground-floor  of  the  lower  cham- 
ber. What  is  more  wonderful  still  is,  that  this  spring  of  water  remains 
in  the  floor  of  the  Mamertine  prison  up  to  the  present  day,  as  may  be 
seen  by  any  one  who  visits  Borne,  and  it  still  retains,  undiminished  as 
ever,  two  uncommon  miraculous  properties — first,  that  it  never  overflows; 
and  secondly,  that  although  it  rises  in  a porous  sandstone,  with  a basin 
small  in  diameter,  and  not  more  than  an  arm’s  length  in  depth,  yet  it 
yields  a supply  of  water  that  is  inexhaustible.  The  truth  of  this  fact  is 
one  that  is  constantly  put  to  the  test  by  the  devotion  of  the  faithful  of 
the  whole  city,  who  on  certain  days  in  the  year  resort  thither  in  immense 

* This  Simon  Magus  is  the  same  who  is  mentioned  (Acts  viii.  18)  as  having 
offered  money  to  St.  Peter  to  buy  the  gift  of  the  Holy  Ghost.  He  had  undertaken 
to  fly  in  the  air,  before  the  audience  of  a large  theatre  in  Rome;  and  at  the  prayer 
of  St.  Peter,  the  demons  who  raised  him  up  lost  their  power,  and  Simon  Magus 
fell  down  and  broke  his  legs.  St.  Paul  was  now  in  Rome,  having  been  compelled, 
by  the  false  accusation  of  his  countrymen  the  Jews,  to  appeal  to  the  judgment  of 
Caesar. 


245 

crowds  to  drink  from  the  water  of  the  fountain,  without  its  ever  having 
been  known  to  fail.* 

It  was  during  the  month  of  October  68  that  the  two  Apostles  were 
seized  and  cast  into  the  prison,  and  they  continued  there  until  the  day 
of  their  execution,  on  the  29th  of  June  in  the  following  year.  In  the 
mean  time  Hero  seems  to  have  had  his  attention  drawn  away  from  the 
Christians  by  his  being  absorbed  with  the  plans  that  were  laid  before 
him  for  rebuilding  the  city.  The  whole  of  Italy  was  ransacked,  together 
with  the  distant  provinces,  in  order  to  find  money  for  his  buildings ; 
and  wdierever  any  treasure  was  discovered  stored  up,  either  in  the  tem- 
ples or  in  the  cities,  Hero’s  revenue -collectors  seized  upon  it,  meeting 
with  so  little  resistance  on  the  part  of  the  people  that  even  Hero  him- 
self wondered,  and  boasted  that  none  of  the  emperors  except  himself  had 
known  to  what  lengths  he  could  go.  During  the  time  that  the  Apostles 
were  lying  in  prison,  Hero  took  a fancy  to  spend  the  winter  in  Greece, 
where  he  exhibited  himself  as  a stage-player  to  large  audiences  in  the 
different  towns,  apparently  enjoying  all  the  servile  flatteries  and  praises 
which  that  degenerate  and  corrupted  people  heaped  upon  him.  Mean- 
while, however,  the  storm  which  God  was  preparing  for  the  punishment 
of  the  enemy  and  destroyer  of  His  Church  began  to  gather.  Galba,  the 
general  of  the  Spanish  legions,  having  discovered  that  Hero  had  marked 
him  down  in  his  list  as  one  of  those  who  were  to  be  put  to  death,  formed 
the  bold  resolution  to  save  his  own  life  by  the  downfall  of  Hero.  He 
gained  over  to  his  side  Yindex,  the  general  of  the  Eoman  army  in  Aqui- 
tania  (part  of  Gaul),  and  with  their  combined  forces  they  began  to  pro- 
fess publicly  to  take  the  side  of  the  Senate  against  the  oppressions  of 
the  Emperor. 

In  the  summer  of  69,  Hero,  hearing  rumours  of  his  danger,  returned 
to  Eome,  and  there  is  reason  to  think  that  his  advisers  may  have  said  to 
him  somewhat  as  follows  : ‘ You  have  the  two  principal  men  of  the 
Christians  lying  in  the  Mamertine  prison;  their  public  execution  will 
be  sure  to  gratify  the  Eoman  people,  and  you  may  as  well  take  advan- 
tage of  the  opportunity  that  offers  itself,  and  try  to  regain  some  of  your 
lost  popularity,  especially  as  you  can  do  it  so  very  easily  at  the  expense 
of  the  Christians.’  Ee  this,  however,  as  it  may,  the  execution  of  both 
Apostles  was  resolved  upon,  and  by  what  we  are  now  to  relate  it  would 
appear  that  the  news  of  their  approaching  execution  at  once  found  its 
way  and  spread  among  the  Christians. 

» Through  the  good  offices  of  Processus  and  Martinianus,  the  keepers 
of  the  prison,  whom  St.  Peter  had  converted,  some  of  the  Christians  ob- 
tained access  to  St.  Peter  in  his  prison,  and  entreated  him  to  save  his  life 
by  making  his  escape.  This  he  at  length  consented  to  do,  and  by  the 

* The  above  account,  which  is  given  in  the  words  of  the  learned  Baronius  in 
the  sixteenth  century,  can  be  fully  confirmed  by  the  writer  himself,  who,  in  1858, 
saw  the  fountain  continuing  still  in  the  exact  condition  in  which  Baronius  has 
above  described  it. 


246 


connivance  of  the  keepers  actually  effected  it.  However,  when  he  was 
outside  the  gates  of  the  city  he  was  met,  as  St.  Ambrose  relates,  by  Jesus 
Christ,  walking  in  the  contrary  direction  towards  the  city,  to  whom  he 
said,  ‘Lord,  whither  art  Thou  going?’  Jesus  answered  him,  ‘I  am  going 
into’ the  city  to  be  crucified.’  Peter  understood  from  these  words  that 
Jesus  Christ  could  not  be  again  crucified  in  His  own  person,  since  that 
which  had  died,  died  once,  but  that  which  liveth,  liveth  unto  God ; 
therefore  the  words  of  his  Master  could  have  no  other  possible  meaning 
than  that  He  was  to  be  crucified  again  in  the . person  of  His  servant. 
Peter  accordingly  returned  to  the  Mamertine  prison,  and  related  to  the 
Christians  his  meeting  with  Jesus  Christ.  Shortly  afterwards  the  two 
prisoners  were  taken  out  of  their  prison  to  undergo  their  public  execu- 
tion, on  the  morning  of  the  29th  of  June  a.d.  69. 

St.  Paul  being  a Roman  citizen  had  the  privilege  of  being  beheaded, 
while  St.  Peter,  from  his  being  a Jew  of  ordinary  extraction,  was  re- 
puted a vile  person  in  the  eyes  of  the  Romans,  and  was  therefore  to  be 
crucified ; but  both,  previous  to  their  execution,  were  to  be  publicly 
beaten  with  rods,  according  to  the  Roman  custom  in  the  case  of  great 
criminals.  _ 

After  their  public  scourging  tbe  two  Apostles  embraced  each  other 
previously  to  being  led  away  to  tbe  respective  places  where  they  were 
to  suffer  death.  St.  Paul,  as  an  authentic  tradition  relates,  was  followed 
by  an  immense  multitude  to  the  place  of  his  execution,  and  at  the  third 
milestone  on  the  Via  Ostiensis  he  met  with  a Christian  Poman  lady 
named  Plautilla,  supposed  to  be  the  mother  of  Flavia  Domitilla,  a lady 
well  known  in  the  history  of  the  martyrs.  Seeing  her  shedding  many 
tears,  the  Apostle  asked  her  for  the  gift  of  her  veil,  with  which  to  bind 
his  eyes  on  arriving  at  the  place  of  his  execution.  Plautilla  immediately 
gave  him  her  veil,  on  condition  of  afterwards  receiving  it  again,  stained 
with  his  blood.  The  tradition  of  the  pity  of  Rome  also  preserves 
the  memory  of  the  spot  where  this  meeting  with  Plautilla  took  place, 
near  the  Ostian  gate.  The  Apostle  on  his  way  converted  three  soldiers, 
named  Longinus,  Acestus,  and  Megistus,  who  were  martyred  on  the  2d 
of  July  at  the  command  of  Nero.  Arrived  at  the  spot,  now  called  by 
the  name  of  the  ‘ Three  Fountains,’  the  Apostle  was  beheaded  by  the 
executioner ; and  the  head,  on  being  struck  off,  made  three  bounds,  the 
site  of  which  was  marked  by  the  sudden  appearance  of  three  springs  of 
water,  that  continue  to  the  present  day,  in  memory  of  which  three 
churches  have  been  erected,  bearing  respectively  the  names  of  S.  Vincenzo 
and  Anastasio,  S.  Maria  Scala  Geli,  and  S.  Paolo  alle  tre  Fontane.  Plau- 
tilla received  the  veil  stained  with  the  Apostle’s  blood,  and  his  body  was 
honourably  buried  by  Lucina,  a Christian  Roman  lady,  in  her  estate  on 

the  Ostian  "Way.  . 

To  return  to  St.  Peter:  he  was  led  bound  through  the  Porta  lnge- 
mina  to  the  place  of  his  crucifixion  on  the  Vatican  Hill,  where  a chapel 
to  this  day  preserves  the  memory  of  both  the  actual  spot  and  the  event. 


247 


Thinking  himself  unworthy  to  die  on  the  cross  in  the  same  manner  as 
his  Divine  Master,  he  prevailed  with  his  executioners  that  he  might  he 
nailed  to  the  cross  with  his  head  downwards,  and  in  this  manner  the 
vicar  of  Jesus  Christ  accomplished  his  martyrdom.  He  was  taken  down 


ST.  PETEK  AT  HIS  SPECIAL  BEQUEST  IS  CRUCIFIED  WITH  HIS  HEAD  DOWNWARDS. 


after  death,  and  buried  by  the  Christians  in  the  adjoining  district  of  the 
Vatican. 

The  following  year  witnessed  the  retribution  and  the  miserable  end 
oi  the  tyrant  Hero.  Finding  himself  betrayed  by  those  whom  he  was 
obliged  to  trust,  he  disguised  himself  as  a slave,  and  fled  to  one  of  his 
farms.  Here,  hoping  to  escape  notice,  he  lived  for  some  time  in  an 
agony  of  fear,  and  at  length,  overcome  with  terror  at  the  description  of 
the  horrible  death  which  he  was  told  that  he  would  have  to  die,  in  con- 
sequence of  his  having  been  condemned  by  the  Senate  (which,  however, 
was  but  exactly  the  same  as  that  to  which  he  had  himself  condemned 
St.  Paul),  he  resolved  to  put  an  end  to  his  own  life.  The  wretch,  however, 
When  the  knife  which  he  had  asked  for  was  brought  to  him,  had  not  the 
courage  to  use  it,  and  imploringly  begged  one  of  his  attendants  to  try 
the  experiment  first  by  killing  himself,  that  he  might  thus  see  what  sort 
of  a death  suicide  was.  It  is  needless  to  say  that  his  attendant  was  not 
disposed  to  show  so  great  an  act  of  deference  to  this  desire  of  his  fallen 
master.  And  while  Hero  sat  trembling  and  hesitating  with  the  knife  in 


248 


his  hand,  experiencing  agonies  of  terror  from  the  knowledge  that  all  hope 
of  safety  was  at  an  end,  the  report  was  brought  into  the  room  that  the 
soldiers  had  found  out  the  house,  and  were  then  actually  at  the  gates. 
On  hearing  this,  he  made  a feeble  effort  and  tried  to  stab  himself,  but 
failed  to  put  an  end  to  his  life ; and  in  a paroxysm  of  fear  he  was  dis- 
patched by  his  freedman  Epaphroditus,  just  as  the  soldiers  entered  the 
room  to  seize  him.  Such  was  the  terrible  judgment  of  God  upon  the 
merciless  tyrant  and  persecutor  of  His  Church. 

§53.  The  fulfilment  of  the  Christian  prophecy  of  the  destruction  of  Je- 
rusalem (a.d.  72).  The  Hebrew  nation  a continual  ivitness  to  the 

world  of  the  judgment  of  God , and  a standing  warning  to  the  Chris- 
tian people. 

The  Hebrew  nation,  when  Pilate  had  washed  his  hands  before  the 
people  and  had  protested,  £ I am  innocent  of  the  blood  of  this  just  man, 
see  ye  to  it/  had  answered,  ‘ His  blood  be  on  us  and  on  our  children.’ 
When  Jesus  Christ  came  in  view  of  the  city  of  Jerusalem  from  the 
Mount  of  Olives,  on  His  last  approach  to  it,  He  shed  tears  over  it,  and 
said  : ‘ The  days  shall  come  when  thine  enemies  shall  cast  a trench  about 
thee , and  shall  compass  thee  round , and  straiten  thee  on  every  side , and 
beat  thee  fiat  to  the  ground , and  thy  children  within  thee , because  thou 
knewest  not  the  time  of  thy  visitation  (Luke  xix.  43).  These  words  were 
fulfilled  in  a terrible  manner  by  a Eoman  army  under  Titus,  the  son  of 
Vespasian,  suddenly  appearing  on  Mount  Olivet,  before  the  walls  of  the 
city,  on  the  14th  of  April  (a.d.  72).  In  the  incredibly  short  space  of 
three  days  the  Eoman  army  surrounded  the  whole  city  with  a trench, 
at  the  very  time  when  an  extraordinary  number  of  Jews  had  come  to 
the  city  to  celebrate  the  feast  of  the  Pasch.  Pressed  by  famine,  num- 
bers sought  to  escape  through  the  Eoman  lines ; and  on  their  being 
seized,  Titus,  to  deter  those  who  were  in  the  city  from  similar  attempts, 
nailed  them  up  on  crosses  in  sight  of  the  walls  of  the  city.  In  this  way 
it  came  to  pass  that  many  of  those  who  had  cried  out  to  Pilate,  ‘ Crucify 
Him,  crucify  Him  !’  experienced  the  torments  of  a death  on  the  cross  in 
the  sight  of  their  own  countrymen. 

The  city  was  defended  by  three  walls,  one  within  the  other ; but  the 
Eoman  army  forced  an  entry,  and  were  in  possession  of  the  city  on  the 
8th  of  August  in  the  same  year.  Titus  desired  to  spare  the  sanctuary  of 
the  Temple ; but  a soldier  cast  a lighted  torch  into  it  through  a window, 
and  no  effort  could  put  out  the  flames.  The  city  was  razed  to  the 
ground,  and  all  who  escaped  the  famine  and  the  sword  were  sold  into 
slavery. 

Thus  perished  the  holy  city  of  the  Mosaic  covenant ; and  what  is 
particularly  to  be  noted  is,  tfrat  it  perished  by  the  hands  of  the  self-same 
Eoman  power  from  whom  the  Hebrew  people,  through  their  loud  cries 
and  importunity,  had  extorted  the  warrant  for  the  crucifixion  of  Jesus 
Qhrist.  Eome,  the  chief  city  of  this  empire,  was  henceforward  to  sue- 


249 


ceed  to  the  honour  of  becoming  the  holy  city  of  the  Divine  revelation 
for  the  Christian  nations ; and  J erusalem,  the  city  which  had  forfeited 
this  honour  by  its  crime  of  sacrilege  and  murder,  committed  against  the 
person  of  Jesus  Christ,  has  had  ever  since  to  submit  to  the  judgment 
pronounced  by  Jesus  Christ:  ‘ Jerusalem  shall  be  trodden  under  foot  of 
the  Gentiles  till  the  times  of  the  nations  shall  be  f ulfilled'  (Luke  xxi.  24). 
Most  remarkable,  also,  remains  to  this  day  the  condition  of  the  Hebrew 
people.  God  may  be  seen  still  to  have  His  hand  in  a most  marked  way 
upon  this  people,  who,  as  St.  Paul  says,  are  most  dear  to  Him  because 
of  the  patriarchs  (Rom.  xi.  28).  They  are,  as  Moses  predicted,  at  this 
hour  scattered  in  all  lands,  and  still  they  keep  themselves  separate  from 
all  other  people.  But  the  effect  upon  them  of  the  terrible  words,  ‘ His 
blood  be  upon  us  and  our  children is  everywhere  plainly  marked.  Every- 
where the  Jews  are  a protest  against  the  unbelief  of  the  nations  of  the 
world  by  the  just  judgments  of  God,  which  are  seen  to  have  fallen  upon  v 
them.  Their  example  of  being  seen  to  be  a people  sentenced  for  their 
crime  against  Jesus  Christ,  like  Cain,  who  murdered  his  brother,  Abel  the 
just,  to  wander  exiles  on  the  face  of  the  earth,  never  making  themselves 
a home  among  any  people,  is  a continual  warning  to  all  the  people  of  the 
whole  earth  to  believe  in  God.  But  particularly  it  warns  the  Christians, 
not  to  make  light  of  the 
anger  of  God  against  the 
sin  of  breaking  covenant 
with  Him ; remembering 
St.  Paul’s  words,  ‘If  God 
spared  not  the  natural 
branches  of  the  olive-tree, 
take  care  lest  He  also  spare 
not  thee’  (Rom.  xi.  21). 

There  remains  preserved 
to  this  day  in  the  city  of 
Rome  an  interesting  memo- 
rial of  the  siege  and  destruc- 
tion of  Jerusalem,  in  the 
triumphal  arch  of  Titus, 
which  stands  near  the  Co- 
liseum. On  the  right-hand 
side,  passing  through  it  on 
the  way  to  the  Coliseum, 
are  to  be  found  the  sculp- 
tures representing  the  car- 
rying of  the  seven-branched 
candlestick  in  the  triumphal  entry  of  Titus  into  Rome  after  his  victory, 
which  are  shown  in  the  accompanying  engraving. 


250 


§ 54.  The  Coliseum,  or  the  Flavian  Amphitheatre,  the  scene  of  innumer- 
able Christian  martyrdoms . 

The  traveller  who  visits  Rome  enters  under  the  stupendously  massive 
arches  of  the  Coliseum  in  silent  thought,  and,  emerging  into  the  open 
arena,  he  kneels  with  uncovered  head  to  kiss  a plain  wooden  cross  that 
stands  in  its  centre ; or  if  he  happens  to  come  on  a Triday  afternoon,  ; 
he  finds  an  assembly  chiefly  of  the  poor  of  Eome,  who  have  met  there 


to  perform  the  devotion  of  the  Way  of  the  Cross,  under  the  leadership 
of  a Tranciscan  father;  then,  after  having,  as  becomes  a traveller,  care- 
fully examined  the  whole  of  the  vast  building,  when  he  returns  once 


* This  view  shows  the  plain  wooden  crucifix  now  erected  on  the  spot  where 
St.  Ignatius  and  so  many  other  Christians  died  as  martyrs  by  wild  beasts  and 
other  cruel  deaths.  Around  are  the  Stations  of  the  Cross,  where  a Franciscan 
friar,  usually  on  each  Friday  afternoon,  leads  the  devotion  of  the  people,  who 
assemble  to  go  through  the  devout  exercise  of  the  ‘ Yia  Crucis.’ 


251 


more  to  kneel  and  kiss  the  same  plain  wooden  cross  in  the  centre,  he 
rises  with  an  indescribably  vivid  conviction  that  the  cross  of  Jesus  Christ 
is  stronger  than  the  world.  The  plain  wooden  cross  speaks  more  power- 
fully than  words,  ‘ In  hoc  signo  vinces .’  Before  this  sign  the  whole  might 
of  the  pagan  Boman  empire  has  been  forced  to  bend. 

But  to  proceed  to  describe  a scene  in  this  amphitheatre  during  the 
days  of  the  Christian  martyrs. 

The  trumpets  sound,  and  the  gate  ‘ Sana  vivaria’  (gate  of  the  living) 
opens.  The  venatores  (keepers  of  the  beasts)  range  themselves  in  two 
rows,  with  whips  in  their  hands ; and  next  follow  the  crowd  of  the 
bestiarii  (those  who  are  to  be  devoured),  consisting  of  runaway  slaves, 
war-prisoners,  and  Christians  of  every  age  and  sex.  As  they  enter  they 
pass  through  the  row  of  keepers,  each  of  whom  strikes  them  with  his 
whip  over  the  bare  shoulders,  after  which  they  are  formed  into  groups, 
and  are  marched  round  the  arena,  being  forced  to  bow  to  the  emperor  as 
they  pass  before  him,  and  to  greet  him  with  the  terrible  salute,  ‘Hail, 
Csesar  ! those  who  are  about  to  die  salute  thee.’  The  different  groups 
are  then  marched  to  one  side,  to  be  summoned  to  be  devoured  in  suc- 
cession, as  they  are  wanted.  And  those  whose  turn  comes  first  are  then 
either  tied  to  stakes  or  put  into  bags  of  network,  to  render  all  running 
away  impossible.  The  eagerness  of  the  spectators  is  now  at  its  height ; 
all  eyes  are  turned  to  the  quarter  from  whence  the  signal  is  to  be  given. 
And  for  whom  is  this  honour  reserved — for  the  emperor  ? Ho.  The  chief 
of  the  eniperor’s  lictors  i Ho.  The  senior  of  the  ladies  dressed  in  white, 
on  the  right  of  the  throne,  the  chief  of  the  vestal  virgins  of  the  city  of 
Rome,  gives  the  signal.  Immediately  the  iron  grating  which  bars  the 
entrance  to  the  arena  from  the  dens  of  the  beasts  is  raised,  and  lions, 
bears,  bulls,  panthers,  and  leopards,  maddened  with  hunger,  and  in- 
furiated by  having  their  sides  burnt  with  torches,  rush  forth  into  the 
arena. 

Christian  martyr,  now  is  the  time  to  remember  the  words,  6 What 
profiteth  it  a man  if  he  gain  the  whole  world  and  lose  his  own  soul  V 
What  scenes  could  not  the  ruins  of  the  Coliseum  describe,  if  a voice 
could  be  given  to  them,  of  Christians  of  every  age,  sex,  and  rank  ruth- 
lessly torn  to  pieces ; the  youth  and  the  virgin,  father  and  matron,  offer- 
ing themselves  to  their  Lord,  that  He  may  have  mercy  on  their  souls ; 
while  the  hundred  thousand  spectators,  frantic  with  joy  at  the  sight  of 
their  agonies  and  death-struggles  with  the  beasts,  clap  their  hands,  and 
fill  the  air  with  their  shouts  of  delight  ! 

At  length  the  supply  of  human  flesh  falls  short,  and  the  spectators 
must  be  treated  to  a change.  Therefore  the  confectores  (finishers-up) 
enter  the  arena,  and  drag  all  that  is  either  living  or  dead,  with  hooks, 
through  the  gate  ‘ Sandapilaria’  (gate  of  the  dead),  to  a space  called  the 
Spoliarium,  where  the  dying  receive  their  death-blow.  A body  of  hand- 
some slaves  appear  on  the  arena,  who  scatter  fresh  sand  over  the  places 
besmeared  with  blood,  and  level  any  unevenness  in  the  ground.  Jets 


252 


of  distilled  waters  fall  over  the  spectators  in  the  finest  imaginable  dew, 
spreading  an  enchanting  perfume,  and  the  audience  is  prepared  for  a 
second  and  different  scene. 

These  are  the  gladiators,  so  called  from  the  chief  weapon  (gladius) 
with  which  they  fight,  and  they  are  slaves,  or  other  persons,  destined 
to  die  fighting  for  the  pleasure  of  the  citizens  of  the  Roman  empire. 
Perhaps  the  most  beautiful  piece  of  ancient  Roman  statuary  of  those  now 
preserved  in  the  museum  of  the  Roman  Capitol,  is  one  that  represents  a 
gladiator  dying  of  a mortal  wound.  At  one  time  single  combatants  come 
forward  to  fight,  of  whom  one  must  die;  at  another,  companies  evenly 
matched ; and  woe  betide  the  wretches  that  show  signs  of  fear  or  cow- 
ardice ; die  they  must,  for  they  are  come  there  for  that  purpose,  that  the 
choicest  families  of  Rome — Roman  ladies,  mothers,  daughters,  and  vestal 
virgins — may  enjoy  their  death-agonies ; and  if  they  do  not  die  nobly,  as 
a gladiator  is  expected  to  die,,  in  hand-to-hand  struggle  with  his  anta- 
gonist, 0,  then  what  are  not  the  groans,  the  hisses,  the  shouts  of  con- 
tempt and  derision  with  which  his  certain  butchery  is  made  even  more 
bitter  still  to  the  trembling  coward  ! Has  any  one  of  the  fighters  been 
overcome,  and  does  he  lie  at  the  mercy  of  his  antagonist,  the  law  of  the 
games  requires  the  vanquished  to  rise,  and,  kneeling  on  one  knee,  to  ask 
his  life  from  his  conqueror,  who  thereupon  turns  round  to  the  audience, 
and  if  they  hold  up  the  thumb,  his  life  is  spared ; if,  on  the  contrary, 
they  turn  the  thumb  down,  the  victor,  without  mercy,  runs  him  through 
with  his  sword,  and  a shriek  of  general  delight  mingles  with  the  death- 
cry  of  the  condemned  wretch. 

In  this  manner,  what  between  the  devouring  of  human  victims,  the 
fights  of  single  champions  and  of  companies  of  gladiators,  the  combats 
of  wild  beasts  with  each  other,  the  carnage  of  tamer  animals,  such  as 
giraffes,  antelopes,  by  the  beasts  of  prey,  the  day  of  a Roman  citizen,  in 
the  times  we  are  describing,  passed  in  an  ecstasy  of  savage  and  blood- 
thirsty delight.  A notion  may  be  formed  of  the  barbarian  magnificence 
of  the  scene  from  the  fact  that  in  the  games  given  by  Trajan,  on  the  thir- 
teenth day  of  which,  towards  the  conclusion,  St.  Ignatius  suffered  mar- 
tyrdom, upwards  of  10,000  gladiators  are  said  to  have  lost  their  lives. 
Prom  this  painful  picture  of  heathen  depravity  we  may  now  turn  to 
another  feature  of  ancient  Rome,  which  shows  that  while  the  providence 
of  God  had  brought  about  in  the  Flavian  Amphitheatre  a means  of  ex- 
hibiting the  precious  death  of  His  chosen  saints  to  all  the  world,  God 
also  provided  a safe  and  unsuspected  refuge  for  the  bulk  of  His  people 
from  the  storm  and  fury  of  their  destroyers.  We  allude  to  the  subter- 
ranean Christian  Rome,  or  the  Catacombs,  of  which  we  must  now  at- 
tempt to  give  the  best  description  that  limited  space  will  permit. 


258 


§ 55.  Some  account  of  subterranean' Christian  Rome , or  the  Catacombs , 
in  which  the  Christians  tooU  refuge  in  times  of  joersecution. 

Underneath  the  surface  of  the  soil,  in  the  fields  that  surround  the  city 
of  Eome,  there  is  a large  bed  of  sandstone,  portions  of  which  are  suffici- 
ently hard  for  the  purposes  of  building,  and  have  at  various  periods  been 
largely  worked  as  quarries.  Other  portions  of  this  bed  are  sufficiently 
hard  and  dry  to  admit  of  excavations  being  made  in  them,  but  they  are 
still  too  soft  to  afford  a material  that  is  of  any  service  for  the  purposes 
of  building.  This  peculiar  sandstone,  suited  for  excavation  and  not  for 
building,  lies  in  separate  masses  around  the  city — a circumstance  which 
has  caused  the  various  catacombs 
formed  in  it  to  be,  as  it  were,  so 
many  outlying  underground  ham- 
lets or  villages,  to  the  number,  it 
is  estimated,  of  about  fifty. 

In  this  sandstone  excavations 
were  made  for  the  purposes  of 
providing  graves  for  the  inter- 
ment of  the  dead ; and  in  times 
of  persecution  the  Christians  fled 
to  these  places  for  safety  and  con- 
cealment. The  passages  in  the 
catacombs  vary  very  much  in 
height  and  width,  according  to 
the  nature  of  the  ground ; some- 
times like  the  narrow  ways  in  an 
iron  or  coal  mine,  in  which  the 
miner  has  to  stoop  as  he  ad- 
vances; sometimes,  again,  wide 
and  lofty  enough  for  several  to 
walk  abreast.  Occasionally  there 
are  excavated  chambers  of  every 
size  and  description,  ornamented 
with  works  of  art,  and  in  which 
Mass  was  celebrated,  with  such 
other  rites  of  the  Church  as  occasion  required.  Into  these  numerous 
subterranean  villages  those  of  the  Christians  of  Eome  who  either  knew 
themselves  to  be  objects  of  hatred  to  the  imperial  government,  or  who 
had  special  reasons  for  fearing  to  fall  victims  to  the  malice  of  any  of 
their  heathen  neighbours,  together  with  the  multitude  of  those  who 
were  habitually  apprehensive,  immediately  took  refuge  the  moment  the 
imperial  edict,  requiring  the  Christians  to  offer  sacrifices  to  the  gods  of 
Eome,  was  either  publicly  posted  up  ; or  at  least  when  reliable  intelli- 
gence had  been  obtained  that  such  an  edict  was  in  preparation.  As  re- 
gards the  nature  and  kind  of  life  that  refugees  from  persecutions  would 


254 


thus  lead  in  their  underground  refuge,  it  is  plain  that  precaution  \\  ould 
have  to  he  taken  to  conceal  the  retreat  from  the  knowledge  of  the  hea- 
then ^ at  the  same  time  that  many  of  the  Christians  m the  city .would 
also  have  to  he  in  the  secret,  in  order  to  supply  the  refugees  with  food 
als?  ^ necessaries  • ingenious  stratagems  would  have  to  he  employed 

with  the  friends  who  remained  in  the  city ; 
IrXe caution  and  vigilance  would  also  he  required  to  guard 
rSst  the  presence  of  a Judas,  who  might  hetray  their  secret  for  money 
to  the  o-overnment.  From  time  to  time  it  happened  that  refugees  m the 
catacoX  aXally  were  betrayed.  Thus,  St.  Sixtus  II.,  with  four  dea- 
w£  mnrderLl  at  the  altar  h,  a party  of  ™ 

ducted  to  his  place  of  concealment  by  a traitor ; while  St.  Ca,ius,anot 
Pope,  only  succeeded  in  continuing  for  eight  years  concealed  by 
stantlv  chan'fino-  his  abode  from  one  catacomb  to  another. 

Sy  id  ear.  of  the  Lord  of  Hi,  Ch.r.h  i«  thrt  *ay  prided 
„ wonderful  refuse  for  all  the  timid  and  weaker  souls  who  had  not  the 
courage  to  risk  the  horrors  of  being  stripped  naked  to  be  tom  to  pieces 
by  beasts,  for  the  savage  gratification  and  delight  of  their  heath  en  neig  - 

^“tralftoSifto  tSomH  2 we  have  said,  served  as  places,  of 
refa.e  for  Swing,  the  service  which  they  thus  rendered  to  the  l.v.ng 
wasfhe  reward  of  the  piety  of  those  who  originally  intended  them  as 
nlaces  of  Christian  burial  for  the  dead.  It  is  time,  therefore,  now 
proceed  to  °ive  some  brief  account  of  them  as  burial-places.  n 
the  voun-f  reader  must  imagine  each  side  of  the  excavated  passage  in  ■ - 
sand”  tathon  the  right  and  the  left  hand,  to  conta.n  the  hodres  of 
the  dead  laid  in  rows  over  each  other,  sometimes  as  many  as  ten  piled 
one  above  the  other,  according  to  the  site  of  the  excavated  gadery.  A 
small  chamber,  or  receptacle,  was  cut  m the  side  of  th  p o » J 
sufficient  to  contain  the  remains  that  were  to  be  deposited  there;  an  c 
slab  of  stone  set  upright  closed  the  aperture,  containing  generally,  in 
Sefn  cription,  the°name,  family,  and  age  of  the  deceased  who  was 
Li*h  few  Whins  words,  such  as  ‘Vivas  m Deo, 


mde  inscription,  the  name,  lamily,  ana  age  oi  act  . , 

ZVrntemd,  iith  a few  teaching  words,  such  V™.  “ 1 
t v-,„„  coternum  ’ ‘ In  pace’  (‘  Mayest  thou  live  m God,.  Mayest  thou 
live  for  ever,’  ‘Best  in  peace’).  The  annexed  inscription  is  that  of  three 
tioly  martyrs,  Tiburtius,  Valerius,  and  Maximus. 


UR TA  tffrCSTXVI  1 1 RMHJASMMAS  * 


SPECIMEN  OF  AN  INSCRIPTION  FOUND  IN  THE  CATACOMBS. 


The  builders  of  these  subterranean  villages  were  t 

diggers,  who  had  the  care  of  the  respective  excavations,  and L the  erfent 
of  their  works  speaks  for  their  numbers  and  importance,  bhe  wonde  t i 
fidelity,  of  which  there  is  perhaps  no  completely  similar  example  m the 


255 


history  of  the  Church,  with  which  so  numerous  a body  of  men  preserved 
their  secret  from  the  heathens,  can  only  be  regarded  as  a proof  of  a 
special  Divine  protection. 


SEPULCHRAL  MONUMENT  TO  ONE  OP 
THE  EOSSORES. 


AMPULLAE,  OR  THE  PHIALS  CON- 
TAINING THE  MARTYRS’  BLOOD, 
FOUND  IN  THE  CATACOMBS. 


§ 56.  ^4  sketch  of  the  calumnies  to  which  the  Christians  ivere  subjected 
in  the  Roman  Empire. 

It  is  often  a scandal  to  the  weak  to  find  that  God  Almighty  suffers 
the  Christian  people  to  be  subjected  to  so  very  large  a share  of  calumny 
and  evil  report.  The  world,  however,  in  this  respect  has  been  always 
much  the  same.  The  Christians  in  Eome,  like  those  who  have  come 
after  them,  were  always  suffering  from  calumnies. 

The  heathen  citizens  of  Eome  disliked  the  restraints  of  the  Christian 
code  of  morals,  with  very  much  the  same  kind  of  instinct,  perhaps,  as 
that  which  now  arms  the  Eritish  citizen  with  indignation  against  the 
confessional.  Among  the  gods  of  the  Pantheon  it  would  go  hard  with 
the  Eoman  citizen  if  he  were  not  able  to  find  some  deified  example  or 
other  of  the  particular  vice  in  which  he  wished  to  indulge  himself ; in 
the  Christian  code  of  morals  all  hope  of  this  kind  was  at  an  end.  What 
concord,  then,  as  St.  Paul  said,  could  there  be  between  light  and  dark- 
ness, and  between  Christ  and  Belial'?  St.  Peter  writes,  ‘The  time  past  is 
sufficient  to  have  fulfilled  the  will  of  the  Gentiles,  for  them  who  have 
Walked  in  riotousness,  lusts,  excess  of  wine,  revellings,  banquetings,  and 
unlawful  worshippings  of  idols  ; wherein  they  think  it  strange  that  you 
run  not  with  them  into  the  same  confusion  of  riotousness,  speaking  evil 
of  you'  (1  Pet.  iv.  3). 


256 


The  Christians  also  appeared  as  a paltry  and  miserable  set  in  the  eyes 
of  the  heathens.  6 If  you  have  any  sense  of  decency  left/  so  the  heathen 
Csecilius,  in  the  treatise  of  Minucius  Felix,  reproaches  his  Christian  an- 
tagonist, ‘ give  over  interpreting  the  secrets  of  the  heavens  and  the  des- 
tiny of  the  world ; it  is  enough  for  such  people  as  you  are  to  look  at 
what  is  under  your  feet,  especially  as  you  are  all  such  an  ignorant,  un- 
cultivated, rude  and  countrified  set,  who  are  not  fit  to  pretend  to  under- 
stand even  ordinary  civil  matters,  let  alone  to  set  about  interpreting 
what  concerns  God/ 

The  heathen  citizens  also  resented  the  seclusion  and  retirement  of 
the  Christian  way  of  life ; thus  the  same  Csecilius  says  : ‘ You  exhibit 
symptoms  of  a most  unintelligible  timidity  and  anxiety,  which  makes 
you  keep  away  from  all  public  amusements.  You  never  visit  the  shows; 
you  are  never  seen  in  the  processions ; public  banquets  go  on  without 
you.  You  hold  yourselves  aloof  from  all  sacred  games,  and  the  meats  and 
wines  that  have  been  offered  on  the  altars  are  an  abhorrence  to  you.  And 
thus  you  betray  a fear  for  the  very  gods  whom  you  affect  to  deny.  You 
never  adorn  your  heads  with  flowers,  nor  your  persons  with  ornaments ; 
you  deny  yourselves  the  use  of  them  even  in  your  funerals,  and  you  use 
no  wreaths  on  your  burying-places.  In  short,  you  are  a pallid,  shivering 
crew,  whom  our  gods  may  well  pity.  You  are  a set  of  people  that  seek 
the  darkness,  and  keep  out  of  the  way  of  the  light ; without  a word  to 
say  for  yourselves  in  public,  chattering  and  talking  among  no  one  but 
yourselves,  even  that,  too,  only  in  holes  and  corners’  (Min.  Felix,  c.  12). 

We  thus  see  that  the  world  forms  very  much  the  same  idea  of 
Catholics  at  one  period  of  time  as  at  another ; and  this  is  a conviction 
that  will  probably  receive  still  further  confirmation  when  the  following 
sample  of  the  sort  of  story  that  used  to  pass  current  in  the  heathen  Eoman 
circles,  respecting  the  abominations  of  the  Christians,  and  their  doings, 
has  been  attentively  read.  The  story  occurs  in  a treatise  of  Minucius 
Felix,  the  writer  above  quoted  : 

‘ It  is  thus  that  their  silly  and  senseless  superstition  glories  in  its 
crimes.  And  if  it  were  to  be  asserted  that  there  is  no  truth  in  what  is 
said,  every  one  must  see  that  common  report  is,  of  course,  far  too  saga- 
cious to  attribute  such  abominable  and  disgraceful  things  to  them  with- 
out foundation.  I am  also  credibly  informed,  by  what  sort  of  absurd 
fascination  I cannot  say,  that  they  venerate  the  consecrated  head  of  such 
an  ignoble  beast  as  an  ass.  Truly,  a fitting  and  suitable  religion  for 
such  morality  as  theirs.  Others  say  that  they  worship  the  priest  who 
stands  at  the  altar,  whether  with  truth  or  not  I cannot  say;  but  I have 
my  suspicions  that  there  must  be  something  or  other  of  the  kind  in  their 
secret  and  midnight  ceremonies.  Certain  it  is  that  the  priest  talks  pub 
licly  of  a man  who  was  executed  for  a crime  of  the  worst  character,  and 
of  the  cross  on  which  he  suffered  being  connected  with  their  ceremonies ; 
and  that  he  thus  erects  for  them  an  altar  quite  of  a piece  with  their 
horrid  and  abominable  practices,  and  teaches  them  to  worship  the  very 


257 

thing  that  they  deserve  to  suffer.  The  story  of  what  they  do  whenever 
they  initiate  a young  proselyte  ife  as  well  known  as  it  is  detestable. 

-Aji  infant  concealed  in  flour  is  set  before  the  person  to  be  initiated, 
and  he  is  made  to  pierce  the  surface  of  the  flour  in  such  a way  that’ 
without  knowing  it,  he  kills  the  child  by  the  wounds  he  unconsciously 
inflicts.  Then  something  most  truly  horrible  follows.  They  greedily 
suck  the  blood  of  the  infant,  and  tear  the  body  in  pieces,  in  order  to 
devour  it.  Such  is  the  victim  which  they  use  in  their  consecration  of 
a proselyte.  As  for  their  mode  of  holding  a feast,  it  is  only  too  well 
known,  for  every  one  speaks  of  it,  and  our  friend  Cirtensis’  public  speech 
bears  ample  testimony  to  the  fact.  On  the  day  on  which  a solemnity 
occurs,  they  will  club  together  to  have  their  festivity  in  common  with 
their  children,  mothers,  and  wives — an  assembly  of  persons  of  every  age 
and  sex.  Then  when  their  feasting  is  far  advanced,  and  they  are  all  in- 
toxicated, they  throw  a cake  at  some  distance  before  a dog,  which  they 
have  previously  tied  to  a large  candelabrum  that  lights  the  room ; and 
as  the  dog  in  his  eagerness  springs  forward  to  seize  the  cake,  it  pulls 
over  the  candelabrum,  and  all  the  lights  are  extinguished,  and  this  is 
the  signal  for  more  horrid  scenes  to  begin  than  can  bear  to  be  imagined' 
(Minucius  Felix,  c.  9). 

# 4 Blessed  are  you,'  said  Jesus  Christ,  ‘ when  men  revile  and  speak 
evil  of  you  falsely  for  My  name's  sake  ; rejoice,  and  be  exceeding  glad, 
for  great  is  your  rewTard  in  heaven ; for  so  persecuted  they  the  prophets 
that  w^ere  before  you.' 

§ 57.  Tlie  martyrdom  of  St.  Catharine , in  Alexandria , in  the  Diocletian 
persecution  under  Maximinus  Caesar. 

At  the  time  when  Maximinus,  who  was  associated  with  Diocletian 
in  the  empire,  was  practising  great  cruelties  against  the  Christians  in  his 
province,  there  lived  in  Alexandria  a young  and  noble  lady  of  the  name 
of  Catharine,  who  had  been  brought  up  by  her  parents  in  the  study  of 
the  Greek  and  Homan  literature,  and  of  all  the  liberal  arts,  in  which 
she  had  made  such  unusual  progress,  that,  at  the  age  of  eighteen  years, 
she  was  considered  superior  to  the  generality  of  learned  men.  This 
noble-spirited  young  lady  having  been  herself,  as  Earonius  believes,  a 
convert  in  early  life  to  the  Christian  faith  from  the  usual  heathenism 
of  those  times,  could  no  longer  endure  to  see  Maximinus  continue  his 
treatment  of  the  Christians,  dragging  them  before  his  courts,  and,  after 
subjecting  them  to  every  kind  of  torture,  ordering  them  to  be  publicly 
executed.  Without  hesitating,  therefore,  or  stopping  to  calculate  wThat 
might  possibly  be  the  consequence  to  herself,  she  went  boldly  in  to  the 
presence  of  Maximinus,  and  publicly  reproached  him  with  his  inhuman 
> explaining  to  him  with  the  wisest  and  most  solid  reasoning  how 
the  faith  of  Jesus  Christ  was  necessary  to  the  salvation  VT  lie  soul  in 
the  world  to  come. 

Maximinus,  struck  by  the  superior  intelligence  of  so  unexpected  a 

s 


258 


speaker  on  behalf  of  the  Christians,  as  perhaps  also  by  her  youth  and 
beauty,  gave  orders  that  she  should  be  detained ; and  in  the  mean  time 
he  issued  invitations  to  the  learned  philosophers  of  the  province  to  hold 
a public  conference  with  the  young  Christian  lady  on  an  appointed  day, 
promising  the  greatest  rewards  to  whoever  should  succeed  in  bringing 
her  back  again  from  the  faith  of  Christ  to  the  worship  of  the  idols.  The 
result  of  the  conference,  however,  which  appears  to  have  been  held  before 
a large  concourse  of  the  people  of  the  city,  had  quite  a different  issue 
from  that  which  Maximinus  anticipated;  for,  so  far  from  the  philosophers 
succeeding  in  overcoming  the  arguments  of  Catharine,  which  was  the 
purpose  for  which  they  had  come  together,  many  of  them  were  them- 
selves so  captivated  with  the  clearness  and  the  force  of  her  reasoning, 
that  they  were  won  over  to  a vehement  love  for  the  faith  of  Jesus  Christ, 
in  behalf  of  which  some  of  them  afterwards  suffered  martyrdom. 

Maximinus  now  endeavoured  to  entice  Catharine,  by  means  of  flat- 
teries and  winning  promises,  away  from  her  purpose  of  remaining  a 
Christian  ; but  soon  perceiving  all  his  efforts  to  be  in  vain,  his  profligate 
regard  for  her  was  changed  into  the  rage  of  disappointed  vanity  and 
passion,  and  he  gave  orders  that  she  should  be  scourged  with  the  utmost 
severity,  and  cast  into  prison,  where  he  had  her  kept  shut  up  without 
food  for  eleven  days. 

During  this  time  the  wife  of  Maximinus,  and  Porphyrius,  the  general 
of  the  army,  went  to  pay  a visit  to  Catharine  in  her  prison,  and  were  so 
charmed  by  her  clear  exposition  of  the  Christian  doctrine,  that  they  were 
in  consequence  both  led  to  embrace  the  faith,  for  which  both  also  after- 
wards suffered  martyrdom.  In  the  mean  time  Catharine  was  brought 
out  of  prison  to  undergo  the  series  of  tortures  to  which  the  Christians 
were  usually  subjected  by  their  persecutors,  and  for  this  purpose  she  was 
bound  upon  a wheel  set  full  of  spikes,  in  such  a way  that  her  whole 
body  might  be  torn  to  pieces  in  the  most  cruel  manner.  At  her  prayer, 
however,  the  wheel  was  suddenly  broken  into  pieces  and  fell  to  the 
ground ; and  the  miracle  had  such  an  effect  upon  the  spectators,  that 
many  of  them  embraced  the  Christian  faith.  Maximinus,  however,  was 
rendered  only  the  more  hardened  and  obstinate ; and  in  order  to  be  rid 
as  soon  as  possible  of  one  whom  he  began  to  fear  on  account  of  the 
manifest  protection  which  he  saw  to  be  shown  to  her  from  an  unseen 
power,  he  ordered  her  to  be  immediately  beheaded,  a sentence  which 
was  there  and  then  carried  into  effect.  The  body  of  St.  Catharine,  ac- 
cording to  the  uniform  tradition  of  the  Church,  was  conveyed  by  angels 
to  Mount  Sinai,  and  there  buried.  The  tomb  is  shown  to  this  day  on 
the  summit  of  one  of  the  peaks  of  the  mountain  cluster  of  Sinai,  called 
by  the  Arabs  ‘ Djebel  Catereen,’  or  Mount  St.  Catharine,  and  is  held  by 
them  as  well  as  by  the  Christians  in  the  greatest  veneration.  To  this 
tradition  the  collect  in  the  Mass  of  St.  Catharine’s  feast  bears  testimony 
in  the  follov'^0  manner : 6 0 God,  who  gavest  the  law  to  Moses  on  the 
summit  of  the  mountain  Sinai,  and,  after  a wonderful  manner,  didst 


i 


259 


cause  the  body  of  the  blessed  Catharine,  Thy  virgin  and  martyr,  to  be 
also  placed  there  by  Thy  holy  angels,  grant  that  by  her  merits  and  in- 
tercession we  may  be  able  to  come  to  the  true  mountain,  which  is  Christ  • 


MARTYRDOM  OF  ST.  CATHARINE  OF  ALEXANDRIA. 


through,’  &c.  The  end  of  Maximinus  was,  that  he  died  a miserable 
death  in  private  life,  eaten  up  with  disease  that  was  the  consequence  of 
his  excesses,  in  the  year  314. 

St.  Catharine  is  the  patroness  of  all  youth  that  are  pursuing  their 
studies,  especially  of  those  of  her  own  sex. 

§ 58.  The  victory  of  the  faith  of  the  Church  over  the  Roman  Empire. 

Constantine  sees  the  luminous  cross  in  the  shy . 

Roman  Empire  the  imperial  throne  had  for  a long  time  been 
little  more  than  a prize,  the  possession  of  which  was  disputed  between 
the  great,  generals  of  the  large  armies  of  the  empire.  Diocletian  and 
Maximinian,  who  had  reigned  for  a period  of  years  conjointly,  were 
terrified  m their  old  age  by  the  general  Galerius  into  declaring  their  ab- 
dication, upon  which  Galerius  and  Constantius  Chlorus  were  proclaimed 
their  successors.  Constantius  Chlorus  died  in  Britain  in  July,  a.d.  306, 
and  was  succeeded  by  his  son  Constantine.  Galerius  died  in  the  year 
3 an(*  ^is  year  found  Constantine  leading  his  army  of  the  north  to 
dispute  the  possession  of  the  throne  with  Maxentius,  whom  the  people 


260 


of  Eome  had  chosen  for  emperor ; while  a similar  war  was  being  waged 
between  Licinius  and  Maximinns  in  the  east  of  the  empire. 

Maxentius,  thinking  the  moment  favourable  for  aggressive  measures 
against  Constantine,  commenced  assembling  a large  force,  which  soon 
amounted  to  an  army  consisting  of  170,000  infantry  and  18,000  cavalry. 
He  was  able  also  to  make  political  capital  out  of  the  pretence  of  being 
influenced  by  a filial  desire  to  avenge  the  death  of  his  father  Maximinian, 
who  had  been  put  to  death  in  310,  on  a charge  of  conspiracy.  Constan- 
tine, perceiving  that  sooner  or  later  the  conflict  would  be  inevitable, 
determined  to  bring  affairs  to  a decisive  issue  without  loss  of  time,  and, 
to  the  Astonishment  of  Maxentius,  suddenly  crossed  the  Alps  by  the 
pass  of  Mount  Cenis,  with  an  army  of  about  40,000  tried  soldiers.  Con- 
stantine’s progress  was  opposed ; but  in  each  conflict  he  gained  the  day. 
He  passed  victoriously  through  Turin,  Milan,  and  Yerona,  and  crossed 
the  Apennines,  without  Maxentius  having  so  much  as  given  a thought 
to  garrison  the  mountain-passes.  On  his  approach  being  known  in  Eome, 
Maxentius,  by  a blindness  and  folly  perhaps  unrivalled  in  the  annals  of 
warfare,  not  only  marched  out  from  the  city  to  give  battle,  but  posted 
his  army  along  the  Tiber  on  the  northern  side  of  the  Milvian  bridge  (a 
station  about  nine  miles  from  Eome,  now  called  the  Ponte  Molle,  well 
known  to  all  travellers  to  Eome  as  the  last  stage  before  arriving  at  their 
journey’s  end),  thus  cutting  off  from  his  troops  all  retreat  in  the  event 
of  a reverse  of  fortune. 

The  two  armies  were  now  in  sight  of  each  other ; and  the  miracle 
we  are  about  to  relate  rests  on  the  authority  of  the  historian  Eusebius, 
who  affirms  that  many  years  afterwards  the  emperor  communicated  it  to 
him  with  his  own  lips,  and  even  confirmed  what  he  said  with  an  oath. 
He  sat,  says  Eusebius,  turning  over  in  his  mind  all  that  was  at  stake 
on  the  issue  of  the  battle  $ and  being  quite  alive  to  the  great  inferiority 
of  numbers  on  his  own  side,  his  thoughts  wandered  to  and  fro,  reflecting 
over  the  fate  of  the  vast  number  of  Eoman  emperors  who  had  sacrificed 
innumerable  victims  to  the  gods,  and  had  yet  notwithstanding  invari- 
ably perished  in  a miserable  manner.  In  this  state  of  mind,  he  silently 
prayed  that  the  God  whom  his  father  Chlorus  had  venerated  would  re- 
veal Himself  to  him  and  afford  him  His  protection ; when,  to  his  wonder 
I and  surprise,  he  saw,  on  looking  up,  the  time  being  a little  after  mid- 
day, a luminous  cross  in  the  sky,  surrounded  with  an  inscription,  ‘ In 
hoc  signo  vinces ’ (‘  In  this  sign  thou  shalt  conquer’).  All  the  rest  of  the 
army,  who  were  spectators  of  the  luminous  crc»ss  with  him,  were  in  the 
same  manner  filled  with  wonder  and  astonishment.  The  night  came  on, 
and  Constantine  was  still  perplexed  with  the  t sight  which  he  had  seen, 
when  during  his  sleep  he  was  favoured  with  a vision,  in  which  Jesus 
Christ  instructed  him  to  cause  a banner  to  b&  made  after  the  pattern 
of  the  luminous  cross  that  he  had  seen  in  the  sky  at  noon,  promising 
him  that  with  such  a banner  he  should  prevail,  against  all  his  enemies. 
Constantine  in  the  morning  related  the  vision  to  his  friends ; and  en- 


261 


couraged  by  them,  workmen  were  summoned,  who  soon  made  the  re- 
quired banner  in  the  form  of  the  X.P.  This  was  the  famous  ‘ labarum,’ 
which  was  afterwards  preserved  in  Eome  with  the  greatest  veneration, 
and  of  which  mention  is  so  often  afterwards  made  by  all  the  historians. 

The  following  morning  the  battle  began.  All  the  raw  recruits  on 
the  side  of  Maxentius  appear  to  have  almost  instantly  turned  tail; 
the  old  soldiers,  however,  stood  their  ground,  until,  their  cavalry  being 
broken  through,  the  whole  army  at  length  took  to  flight  in  tumultuous 
, confusion.  Maxentius  himself,  attempting  to  cross  the  bridge  over  the 
Tiber,  was  thrown  from  his  horse  and  drowned  in  the  river.  His  body 
was  found  the  next  day,  and  the  head  being  cut  off,  it  was  carried  on 
the  point  of  a spear  before  Constantine  in  his  triumphant  entry  into 
Eome.  This  battle  was  fought  on  the  27th  of  October  312. 

The  effects  of  this  victory  were  very  signal  for  the  Christians.  The 
following  year,  Constantine  and  Licinius,  who  had  overcome  Maximinus 
in  the  east  of  the  empire,  met  in  the  city  of  Milan,  and  issued  a joint 
edict,  giving  freedom  and  civil  rights  to  the  Christians  in  the  empire, 
never  enjoyed  before  this  time. 

Constantine  afterwards  became  a Christian  himself;  and  after  along 
and  prosperous  reign,  in  which  the  first  general  council  of  Nice  was 
assembled  to  condemn  the  errors  of  Arius,  died  a Christian  death,  on 
the  feast  of  Pentecost,  a.d.  337,  in  the  city  of  Nicomedia,  leaving  a name 
of  great  celebrity  for  himself  in  history  as  Constantine  the  Great. 


Third  Era  of  the  Christian  History:  the  Formation  of  the  civilised 
Christian  Nations  of  Europe  out  of  the  barbarous  Tribes  which 
overran  the  old  Eoman  Empire. 

§ 59.  Brief  introduction  to  the  Third  Era  of  the  Christian  History . 
We  have  now  briefly  passed  over  the  second  era  of  our  history,  which 
has  shown  us  that  the  weakness  of  God  is  stronger  than  the  strength 
and  power  of  man.  The  scripture  figure  of  Esau  and  Jacob  has  been 
wonderfully  fulfilled.  When  Esau,  the  elder  brother,  discovered  that 
the  blessing  had  passed  away  from  himself  to  the  younger  brother,  he 
said  to  himself,  ‘ The  days  of  mourning  for  my  father  are  at  hand, 
then  I will  kill  my  brother  Jacob.’  J acob  thereupon,  warned  of  his  dan- 
ger, withdraws ; and  having  by  his  industry  as  a pastor  become  rich  in 
flocks  and  herds,  and  increased  in  people,  he  presents  himself  before  his 
brother.  To  his  surprise,  Esau  now  falls  on  his  neck  and  kisses  him. 
The  sight  of  Jacob’s  multitude  works  a wonderful  change  on  Esau’s 
mind ; instead  of  any  longer  thinking  about  killing  his  brother,  he  now 
wishes  to  be  his  companion,  and  is  not  satisfied  except  he  can  be  allowed 
to  render  his  brother  some  service.  Such  was  exactly  the  case  with  the 
Eoman  Empire.  When  this  empire  saw  that  the  blessing  had  passed 
to  the  Christian  worship,  and  that  the  gods  whom  the  empire  worshipped 


262 


were  being  abandoned,  it  raised  tbe  cry, ( The  Christians  to  the  lions  ? and 
made  innumerable  martyrs  everywhere.  But  later  on,  when  the  empire 
saw  the  great  increase  of  the  Christian  people,  in  spite  of  racks  and  tor- 
tures, and  that  Jacob’s  industry  as  a pastor  had  acquired  for  him  a vast 
multitude,  the  sight  of  the  vast  multitude  worked  the  same  wonderful 
change  on  the  mind  of  the  empire  as  it  had  done  upon  the  mind  of 
Esau.  Constantine  desires  to  make  friends  with  the  Christians  of  the 
empire,  and  to  have  them  on  his  side.  And  thus  the  Boman  Empire 
in  the  end  becomes  Christian. 

However,  God  intends  that  a far  greater  victory  still  shall  honour 
the  kingdom  of  Jesus  Christ,  the  accomplishment  of  which  we  are  to  see 
brought  about,  in  what  we  may  call  the  third  era  of  the  Christian  His- 
tory. During  our  narrative  we  shall  see  how  the  savage  Vandals,  the 
Goths,  the  various  German  and  other  wild  people,  who  poured  down  out 
of  Asia  and  Eastern  Europe,  were  taken  in  hand  by  the  clergy  of  the  Ca- 
tholic Church,  and  how  they  came  to  be  formed  into  the  various  Chris- 
tian nations  whose  descendants  at  this  day  possess  and  people  Europe. 
Thus  is  the  kingdom  of  Jesus  Christ  not  only  seen  to  have  broken  in 
pieces  the  vast  ancient  Boman  Empire,  but  also  out  of  its  ruins,  and^out 
of  the  multitudes  of  the  barbarous  people  who  came  down  and  overran 
it,  to  have  formed  new  Christian  kingdoms  and  new  empires,  and  to  have 
changed  the  face  of  the  earth.  The  chief  instruments  in  working  this 
wonderful  change  were  the  monastic  orders,  and  thus  our  narrative  of 
this  third  era  properly  opens  with  the  history  of  St.  Antony,  the  first 
founder  of  a community  life. 

§ 60.  St.  Antony  the  Hermit  of  the  desert  of  Egypt;  and  how  monastic 
brotherhoods  first  came  to  be  formed. 

Antony,  says  St.  Athanasius,  who  has  written  his  life,  was  brought 
up  by  his  own  choice  in  the  house  of  his  parents,  who  were  both  distin- 
guished and  wealthy  Copts  living  in  Upper  Egypt;  and  in  his  boyhood 
he  was  content,  like  Jacob,  to  remain  with  his  family,  never  idling  away 
his  time,  but  fond  of  going  to  church  with  his  parents,  who  were  Chris- 
tians, and  always  satisfied  with  the  food  provided  for  the  family  table. 

At  the  death  of  his  parents  he  was  left,  at  an  age  of  from  eighteen 
to  twenty  years,  to  take  care  of  a little  sister  and  of  the  house  and  estate, 
of  which  he  was  now  the  sole  master.  Six  months  had  not  elapsed  from 
the  death  of  his  parents  when,  going  to  the  church  according  to  his  cus- 
tom on  the  Sunday,  he  began  to  revolve  in  his  thoughts  the  fact  of  the 
Apostles  having  left  their  all  and  having  followed  our  Lord,  and  also 
what  is  related  in  the  Acts  of  the  Apostles  of  those  who  sold  their  pos- 
sessions and  brought  the  price  to  lay  at  the  feet  of  the  Apostles,  that  it 
might  be  distributed  to  the  poor ; and,  over  and  above  this,  he  began  to 
consider  the  extent  and  the  nature  of  the  reward  that  is  laid  up  in  heaven 
for  those  who  should  do  such  things.  Such  being  the  kind  of  thoughts 
which  were  turning  themselves  over  in  his  mind,  he  entered  the  church 


263 


at  the  very  time  that  the  Gospel  was  being  read,  and  he  heard  the  Lord 
saying  in  it  to  the  rich  man,  ‘If  thou  wouldst  he  perfect,  go  and  sell  all 
that  thou  hast  and  give  to  the  poor,  and  come  and  follow  Me;  and  thou 
shalt  have  treasure  in  heaven’  (Matt.  xix.  21).  As  if  the  thought  had 
been  divinely  put  into  Antony’s  mind,  and  as  if  the  words  had  been  read 
exclusively  on  his  account,  no  sooner  was  he  able  to  leave  the  church 
than  he  went  and  made  over  all  the  property  which  he  inherited  from 
his  family  (and  he  was  the  owner  of  about  three  hundred  acres  of 
extremely  fruitful  land  very  pleasantly  situated),  as  a gift  to  the  vil- 
lage where  he  Jived,  in  order  that  no  molestation  might  be  offered  to 
either  himself  or  to  his  sister.  He  sold  also  all  his  movables,  and  dis- 
tributed a good  deal  of  the  money  to  the  poor,  still,  however,  reserving 
some  small  portion  for  his  sister’s  sake.  On  his  next  going  to  the  church 
he  heard  the  Lord  saying  in  the  Gospel,  6 Be  not  troubled  as  regards  the 
morrow’  (Matt.  vi.  34) ; and  here  again  the  first  moment  he  was  able  to 
leave  the  church  he  went  and  gave  away  everything  that  remained  to 
still  poorer  people.  And  lastly,  having  given  his  little  sister  into  the 
charge  of  persons  who  were  well  known  to  him,  who  placed  her  in  a re- 
ligious institution  for  young  ladies,  he  himself  began  to  practise  the  life 
of  an  ascetic  before  the  door  of  his  former  house. 

St.  Athanasius  here  relates  at  length  the  manner  of  Antony’s  new 
way  of  life,  and  the  vile  means  to  which  the  devil  descended  to  turn  him 
from  his  purpose.  Antony  had  now  retired  to  live  in  solitude  in  a de- 
serted tomb,  where  the  devil  one  day  assaulted  and  beat  him  so  severely 
that  he  seemed  to  a friend,  who  came  to  him  at  stated  times  with  food, 
to  have  died.  His  friend  brought  him  away,  and  laid  him  out  in  the 
church  for  burial;  but  in  the  night  Antony  coming  to  himself  begged  his 
friend  to  carry  him  back  to  the  tomb.  Here  he  fell  to  praying ; and 
strengthened  by  his  prayer,  he  cried  out  aloud  to  the  demons,  ‘ Here  I 
am  again,  the  very  same  Antony  as  before.  I am  not  afraid  of  your 
blows,  and  no  matter  how  you  beat  me,  nothing  shall  separate  me  from 
the  love  of  Christ.’  Then  he  sang  the  psalm,  ‘ Though  hostile  camps  rise 
up  against  me,  my  heart  shall  know  no  fear’  (Ps.  xvii.  3).  Such,  then, 
was  Antony’s  mind,  and  such  were  his  words ; but  the  old  enemy,  the 
adversary  of  all  good,  wondering  how  Antony  came  to  have  the  courage 
to  return  to  the  tomb  after  having  received  such  a multitude  of  bruises, 
calling  together  his  band  of  demons,  and  as  it  were  bursting  with  excess 
of  fury,  he  said  to  them,  ‘ You  see  that  instead  of  being  overcome  either 
by  the  spirit  of  fornication,  or  by  our  beating  him,  he  has  the  audacity 
to  repeat  his  challenge ; we  must  find  some  other  way  to  attack  him.’ 
How  it  would  appear  that  the  devil  has  the  power  to  assume  any  variety 
of  shapes  he  may  please  for  the  purpose  of  carrying  out  his  malice.  Dur- 
ing the  night,  therefore,  the  whole  band  of  demons  raised  such  a noise 
that  every  part  of  the  tomb  appeared  to  be  falling  in ; and  as  if  the  four 
walls  of  the  building  had  given  way,  the  demons  kept  pouring  in  under 
the  forms  of  all  sorts  of  beasts  and  reptiles,  so  that  all  of  a sudden  the 


264 


place  became  filled  with  the  phantoms  of  lions,  bears,  leopards,  bulls, 
serpents,  asps,  scorpions,  and  wolves.  Each  one  of  these  forms,  more- 
ever,  seemed  to  have  the  power  of  movement  after  its  own  proper  fashion. 
The  lion  roared  as  if  about  to  take  a spring,  the  bull  seemed  about  to  toss 
with  its  horns,  the  serpent  to  be  approaching  stealthily,  and  the  wolf  to 
be  rushing  upon  its  prey.  The  noise  which  all  the  beasts  made  together 
was  horrible  in  the  extreme,  and  the  rage  they  appeared  to  show  was 
even  more  than  terrific.  Antony  all  the  while,  notwithstanding  the 
severe  beating  he  had  received  and  the  pains  which  he  experienced,  con- 
tinued his  vigil  with  the  same  intrepidity  as  before.  Smarting,  indeed, 
all  over  with  suffering,  but  nevertheless  unbroken  in  spirit,  he  kept 
mocking  the  demons  and  taunting  them,  saying, 4 If  there  were  any  real 
power  in  vou  it  would  suffice  for  one  of  you  alone  to  come  in ; but  now 
that  the  ^ord  has  taken  away  from  you  all  your  power,  you  think  to 
frighten  me  by  your  numbers.  What  can  be  a greater  proof  of  your 
powerlessness  than  your  assuming  the  forms  of  brute  beasts  ? If  you 
really  havd  any  power  of  mischief  at  all  in  you,  come  on  and  attack  me 
at  once ; but  if  it  be  true  that  you  can  do  nothing,  for  what  do  you  give 
yourselves  so  much  useless  trouble  ] Our  safety  and  sure  wall  of  defence 
is  faith  in  our  Lord.’  After  these  and  many  similar  fruitless  attempts 
against  him,  they  all  gnashed  their  teeth  at  him  and  went  away  in  high 
dudgeon,  enraged  beyond  measure  that  they  should  have  been  all  the 
while  only  making  fools  of  themselves  and  not  of  him. 

After  this  our  Lord  appeared  to  Antony,  and  comforted  him  by  say- 
ing to  him,  ‘ Antony,  I was  present  all  the  while  witnessing  your  com- 
bat ; and  forasmuch  as  you  have  endured  and  have  not  been  overcome, 
I will  be  your  helper,  and  make  your  name  known  over  all  the  earth/ 

After  this  victory  over  the  demons,  with  his  mind  intent  upon  some 
still  greater  victory  over  himself,  Antony  invited  the  old  man  who  had 
hitherto  been  his  instructor  in  the  ascetic  life  to  accompany  him  into 
the  desert.  The  old  man  pleaded  his  great  age,  and  also  objected  that 
Antony’s  plan  was  likewise  quite  unprecedented.  Antony  therefore  was 
left  to  put  his  purpose  in  execution  entirely  by  himself.  This  he  did 
without  delay ; and  as  he  was  boldly  pursuing  his  way  into  the  interior 
of  the  desert,  the  devil  placed  the  semblance  of  a large  silver  dish  right 
in  his  path.  Antony  perceived  at  once  that  it  was  a trick  of  the  evil 
one,  and  he  began  to  reason  with  himself  aloud,  apparently  as  if  he 
meant  the  devil  to  hear  his  words.  6 How  comes  such  a dish  as  this,’ 
he  said,  ‘ to  be  found  in  the  desert  h There  is  no  beaten  track  here,  or 
any  mark  of  travellers  having  passed  this  way.  Had  it  fallen  from  any 
package,  it  must  certainly  have  attracted  attention,  as  its  size  is  very 
great.  And  whoever  it  was  that  had  lost  it,  beyond  all  doubt  he  would 
have  retraced  his  steps,  and  have  easily  found  it  again  in  such  a desert 
place  as  this.  It  is  thus  quite  clear  that  it  is  only  a trick  of  the  devil; 
and  you  are  not  going  to  stop  me  from  my  purpose,  Mr.  Devil.  Do, 
therefore,  both  you  and  your  dish  go  together  into  perdition’  (Acts  viii. 


265 


20).  As  Antony  nttered  thes£  words,  the  dish  vanished  like  smoke 
before  the  flames  of  a fire. 


ST.  ANTONY  DISCOVERS  THE  SILVER  DISH  TO  BE  A CHEAT. 


Such  was  Antony’s  entrance  upon  his  solitary  life  in  the  desert,  at 
which  time  he  was  only  thirty-five  years  of  age.  For  twenty  years, 
without  interruption,  he  continued  living  perfectly  alone,  merely  re- 
ceiving a provision  of  bread  about  once  in  six  months,  and  suffering  no 
person  to  have  access  to  the  deserted  fort  in  which  he  had  fixed  his 
abode.  At  length  the  desire  to  see  him  became  so  strong,  that  a party 
of  his  friends  broke  open  his  doors,  and  burst  in  upon  him,  when,  to 
their  astonishment,  they  found  a person  neither  grown  corpulent  from 
his  sedentary  way  of  life,  nor  yet  thin  and  emaciated  by  continual  con- 
flicts with  the  demons.  His  mind  was  quiet  and  undisturbed;  he  ap- 
peared to  be  neither  troubled  with  melancholy,  nor  to  be  the  slave  of  any 
pleasure.  He  was  as  little  inclined  to  any  excess  of  either  grief  or  laughter, 
as  he  seemed  to  be  in  no  way  disturbed  by  the  sight  of  a great  crowd  of 
people,  or  to  feel  flattered  by  the  number  either  of  the  visitors  who  came 
to  see  him,  or  of  the  salutations  that  he  received.  He  was  perfectly  calm 
and  equable,  like  one  who  was  altogether  ruled  by  reason,  and  who  was 
able  to  preserve  his  soul  in  a state  of  the  most  perfect  equilibrium. 


266 


The  power  of  his  words  also  was  so  great,  says  St.  Athanasius,  that 
he  was  able  to  comfort  the  afflicted,  and  to  reconcile  those  who  were  at 
variance ; and  when  in  the  course  of  his  exhortations  he  came  to  speak 
of  the  good  things  which  God  promised  for  the  future  life,  together  with 
the  love  of  God  for  us,  who  spared  not  His  own  Son,  but  gave  Him  for 
us  all  (Rom.  viii.  32),  he  prevailed  upon  great  numbers  to  make  choice 
of  the  monastic  life ; and  thus  it  was  brought  to  pass  that  monasteries 
were  built  in  the  mountains,  and  the  desert  came  to  be  inhabited  by 
monks,  who,  leaving  everything,  embraced  this  heavenly  way  of  life. 

§ 61.  How  the  'providence  of  God  sends  a missionary  apostle  to  convert  . 
a whole  people  to  the  faith  of  the  Church . The  history  of  St.  Pat- 
rick, apostle  and  patron  of  Ireland . 

St.  Patrick  was  the  son  of  Calphurnius,  a Roman  citizen,  and  Con- 
chessa,  a niece  of  St.  Martin,  Bishop  of  Tours,  born  in  the  year  a.d.  372. 
The  place  of  his  birth  is  stated  to  have  been  known  by  the  name  of 
Hemthur ; but  it  is  disputed,  whether  by  this  name  is  to  be  understood 
the  present  town  of  Dumbarton  in  Scotland,  or  a town  of  the  greater 
Brittany  in  Prance.  When  he  had  arrived  at  the  age  of  sixteen  years, 


ST.  PATRICK  SOLD  AS  A SLAVE  INTO  THE  SERVICE  OF  MILCHO. 


the  village  where  his  parents  lived  was  invaded  by  a band  of  pirates, 
probably  Horsemen,  who  had  settled  on  the  north  coast  of  Ireland,  and 


267 


"who  carried  the  youth  Patrick  away  as  part  of  their  booty,  and  after- 
wards sold  him  as  a slave  to  one  of  the  petty  chieftains  named  Milcho, 
who  lived  in  a part  of  the  country  believed  to  be  the  present  county  of 
Antrim.  Here,  like  another  Jacob,  he  kept  the  flocks  of  his  master, 
4 by  day  burned  with  the  heat,  and  by  night  pinched  with  cold,  and 
sleep  fled  from  his  eyes’  (Gen.  xxxi.  40).  This  period  of  servitude, 
however,  was  not  without  its  design  in  the  counsels  of  God;  for  it  both 
served  to  familiarise  him  with  the  inhabitants  of  the  island,  to  whom  he 
was  afterwards  to  return  as  an  apostle,  while  it  also  became  an  early 
and  salutary  preparation  for  the  hardships  and  self-denials  of  his  future 
apostolate. 

He  remained,  as  it  is  generally  understood,  about  six  years  in  the 
service  of  Milcho,  when  he  effected  his  escape  to  the  sea-coast,  and  ob- 
tained a passage  on  board  a ship,  in  which  he  was  conveyed  to  the 
opposite  coast ; and  after  many  sufferings  and  hardships,  at  length  suc- 
ceeded in  making  his  way  back  to  his  parents’  house  in  Hemthur.  Soon 
after  his  return  he  was  carried  away  captive  a second  time ; and  on  his 
escape  from  his  second  captivity,  whilst  he  was  leading  a life  of  com- 
parative quiet  at  home,  he  appears  to  have  heard  in  a vision  a call, 
which  he  recognised  as  the  voice  of  a number  of  the  Irish  people  on  the 
western  coast,  crying  out  to  him,  4 We  beseech  thee,  holy  youth,  to  come 
and  still  walk  among  us.’  He  seemed  also  to  receive  letters  from  a man 
named  Yictricius,  one  of  which  he  opened,  and  found  it  to  commence 
with  these  words,  1 Yox  Hibernorum,’ — ‘The  voice  of  the  Irish.’ 

This  vision  appears  to  have  determined  him  to  embrace  the  ecclesi- 
astical state,  and  to  enter  upon  a course  of  studies  preparatory  to  receiv- 
ing holy  orders ; for  which  purpose  he  repaired  to  Marmoutier,  in  Gaul, 
the  monastery  founded  by  St.  Martin,  to  whom  he  was  related  by  his 
mother’s  side.  After  pursuing  his  studies  in  various  places  he  was 
ordained  priest,  and  went  to  study  canon  law  under  St.  Germanus  of 
Auxerre.  By  the  advice  of  St.  Germanus,  he  finally  undertook  a journey 
to  Borne,  to  visit  the  tombs  of  the  apostles  Peter  and  Paul,  doubtless 
furnished  with  letters  which  obtained  for  him  the  privilege  of  an  audi- 
ence from  the  Pope,  St.  Celestine.  St.  Celestine,  on  learning  the  par- 
ticulars of  his  history,  appears  to  have  authorised  his  immediate  return 
to  Ireland,  to  continue  the  work  which  Palladius  had  found  himself 
unable  to  prosecute ; and  for  this  purpose  it  would  seem  that  the  Pope 
gave  our  saint  the  same  full  powers  for  his  mission  into  Ireland  which  a 
subsequent  Pope  afterwards  gave  to  St.  Francis  Xavier  for  the  mission 
to  Hindustan. 

St.  Patrick  was  consecrated  bishop  previous  to  setting  out  for  Ire- 
land, and  he  and  his  suite  landed,  in  the  year  432,  in  the  county  of 
Wicklow.  They  were,  however,  not  able  to  remain  long  in  Wicklow, 
on  account  of  the  hostile  feeling  against  his  predecessor  Palladius,  which 
had  not  subsided;  and  they  accordingly  set  sail,  and  landed  at  the 
island  of  Holmpatrick,  from  whence  they  passed  on  to  the  coast  of 


268 


Downshire.  Here  our  saint  converted  Dicho,  one  of  the  chieftains,  -who 
ever  afterwards  continued  sincerely  attached  to  him,  and  who  remained 
bold  and  fervent  in  his  profession  of  the  faith  up  to  the  day  of  his  death. 

The  holy  missionary  now  commenced  his  journey ings  throughout  the 
island,  and  encountered  abundant  opposition  and  persecution,  which  ex- 
hibited themselves  in  a great  variety  of  ways.  On  one  occasion,  a man 
who  practised  dealings  with  the  devil  overturned  the  chalice  and  its 
sacred  contents  upon  the  altar  as  Patrick  was  celebrating  Mass  in  a pri- 
vate house,  the  miscreant  having  furnished  himself  with  a long  wand  for 
the  purpose.  He  was,  however,  as  the  saint’s  biographers  do  not  fail  to 
relate,  quickly  punished  by  being  swallowed  up  alive,  after  the  manner 
of  Core  and  Dathan  in  the  wilderness.  Patrick’s  movements,  again,  were 
frequently  beset  by  robbers ; and  on  one  occasion  his  life  was  saved  by 
an  act  of  devotion  on  the  part  of  his  faithful  charioteer  Odran,  who, 
having  received  some  supernatural  revelation  of  an  enemy  lying  in  wait 
for  his  master’s  life,  requested  the  saint  to  allow  him  for  that  journey 
to  change  places  with  him  in  the  chariot.  The  robber,  as  the  chariot 
approached,  mistaking  the  servant  for  the  master,  rushed  out  of  his 
hiding-place,  and  thrust  his  spear  through  the  body  of  the  charioteer,  to 
the  saint’s  great  grief,  who  then  perceived  the  noble  and  generous  mo- 
tive which  had  prompted  Odran’s  request. 

One  of  the  great  events  in  the  life  of  this  unwearied  apostle  was  his 
appearance  at  the  congress  of  the  native  chiefs  at  Tara,  to  confront  his 
enemies  and  traducers  among  the  Druid  priests  face  to  face,  in  the  pre- 
sence of  the  chieftains  of  the  province. 

The  Hill  of  Tara,*  in  the  county  of  Meath,  was  the  spot  to  which 
the  Druid  priests  repaired  at  this  season  of  thefyear  to  kindle  the  sacred 
fire  of  Baal ; and  they  had  on  this  occasion  warned  the  king  and  his 
chieftains  ‘ that  if  any  fire  were  lighted  before  their  own  sacred  fire,  the 
person  who  lighted  it  would  come  to  acquire  the  sovereignty  of  the  whole 
island,  and  would  change  all  the  old  customs  and  laws,  as  well  as  the 
religion  of  the  people/  An  ancient  law  likewise  prohibited  the  people 
from  kindling  any  fire  themselves  on  the  day  when  the  sacred  fire  of 
Baal  was  lighted.  Patrick,  who  was  encamped  on  the  plain  in  sight  of 
the  hill,  blessed  the  paschal  fire  on  Easter-eve,  according  to  the  ritual 
of  the  Church,  whereupon  the  flames  immediately  shone  forth  with  such 
brightness,  that  the  Druid  priests  could  not  but  observe  them  from  the 
heights  of  Tara.  Consternation  seized  upon  them  all,  and  they  came  in 
a body  to  the  king  to  inform  him,  6 Except  the  fire  we  now  see  be  in- 
stantly extinguished,  it  will  burn  for  ever ; and  he  that  has  caused  it  to 
be  lighted  will  overcome  us,  and  his  dominion  shall  fill  all  things,  and 
he  shall  live  for  ever.’  Leogaire  summoned  his  men-at-arms  and  his 
horsemen,  and  set  out  to  make  an  attack  upon  Patrick’s  encampment ; 
but  a supernatural  terror  had  seized  upon  the  whole  assembly,  and  when 
they  were  close  to  Patrick’s  tents,  the  Druids  dissuaded  the  king  fronj 
* fl)r.  Toad’s  Patrons  of  Erin ; Petrie’s  History  of  the  Hill  of  Tara • 


Venturing  upon  any  violence.  /Patrick,  observing  their  approach,  pre- 
pared himself  to  go  forth  to  meet  them,  saying,  ‘ These  trust  in  their 
chariots,  and  these  in  their  horses ; hut  we  will  call  upon  the  name  of 
the  Lord  our  God.’  The  hymn  also  which  he  sang  as  a defence  against 


ST.  PATRICK  MEETS  KING  LEOGAIRE  ON  THE  PLAINS  OF  TARA. 


the  snares  and  machinations  of  the  Druids  is  still  extant  under  the  title 
‘ Lorica  Patritii,’  or  6 Patrick’s  coat  of  mail.’ 

The  king,  desirous  to  judge  by  some  test,  challenged  Patrick  and  his 
Druid  priests  each  to  cast  their  books  into  the  water,  to  try  which  would 
come  out  uninjured;  but  the  Druid  priests  replied  that  Patrick  had 
water  for  his  God,  meaning  the  Sacrament  of  Baptism.  Leogaire  then 
proposed  fire.  The  magicians  again  replied,  ‘ He  adores  fire  and  water 
by  turns  each  successive  year  for  his  God.’  At  length  a trial  by  fire  was 
agreed  upon,  which  terminated  in  one  of  the  magicians  being  burnt  to 
ashes,  while  Patrick’s  disciple  Benignus  came  out  uninjured. 

The  result  of  this  miracle  was  that  Patrick  received  permission  from 
the  king,  Leogaire,  to  continue  his  apostolic  labours  unmolested  through- 
out his  dominions. 

Our  saint’s  life  from  this  time  was  one  of  unwearying  labour  in  his 
apostolic  work.  He  destroyed  idols  and  idol  temples,  he  baptised  im- 
mense multitudes  with  his  own  hands,  and  succeeded  in  founding  a 


270 


cathedral  at  Armagh.  He  was  able  before  his  death  to  unite  all  the 
bishops  of  Ireland  to  the  jurisdiction  of  the  Holy  See;  and  no  saint  ap- 
pears to  live  in  the  memory  and  affection  of  any  Christian  people  as  St. » 
Patrick  lives  in  the  memory  and  love  of  the  Irish  nation. 

The  death  of  our  saint  was  in  all  respects  conformable  to  so  holy  a 
life.  Being  seized  with  his  last  sickness,  which  continued  seven  days, 
he  sent  for  a bishop  who  had  been  his  disciple  to  come  to  assist  him ; 
and  when  he  had  received  the  last  rites  of  the  Church,  the  heavens  were 
opened  to  him,  as  they  were  to  St.  Stephen,  the  first  martyr,  and,  lifting 
up  his  hands,  he  gave  his  parting  blessing  to  all  his  attendants,  and 
passed . calmly  out  of  this  world,  to  receive  his  reward  in  the  eternal 
kingdom  of  the  Prince  of  shepherds. 

§ 62.  Hoid  the  providence  of  God  raises  up  a prudent  legislator  and 

founder  of  monasteries  in  the  Western  Church*  History  of  St.  Bene- 
dict (a.d.  500-538). 

The  Church  is  now  about  to  be  seen  to  enter  upon  the  great  work  of 
converting  the  barbarous  tribes  of  Huns,  Goths,  Yandals,  and  others 
who  had  forced  their  way  under  Attila  and  other  leaders  into  Europe, 
and  had  completely  overthrown  the  ancient  Boman  Empire  of  the  Caesars. 
This  work  of  conversion  was  to  be  brought  about  chiefly  by  the  labour  of 
the  monks,  and  we  are  now  to  see  how  it  pleased  God  to  raise  up  in  His 
Church  the  great  Saint  who  is  the  chief  founder  and  legislator  of  the 
monks  of  the  Western  Church. 

St.  Benedict  was  born  of  a noble  Eoman  family  in  the  province  of 
ISTursia,  and  at  an  early  age  was  sent  by  his  parents  to  receive  his  educa- 
tion in  the  city  of  Borne.  Seeing,  however,  says  his  biographer,  St. 
Gregory,  how  many  entered  upon  their  studies  only  to  plunge  into  a 
frightful  career  of  vice,  no  sooner  had  he  advanced  his  first  step  forward 
in  his  worldly  career  than  he  drew  it  back,  and  resolved  to  stop  short ; 
fearing  lest,  if  he  but  once  suffered  himself  to  taste  its  fruits  of  know- 
ledge, he  should  be  certain  after  that  to  throw  himself  headlong  over  its 
precipices  into  the  abyss  below. 

On  his  retirement  from  Borne,  Benedict  determined  to  seek  out  some 
desert  place ; and  he  made  his  escape  to  a solitary  retreat  known  by  the 
name  of  Sublacus  (now  Subiaco),  distant  about  forty  miles  from  the  city 
of  Borne,  and  watered  by  various  little  streams  of  cold  clear  water,  the 

* Dr.  Livingstone,  the  great  African  traveller,  bears  a testimony  which  is  as 
honourable  to  the  writer  as  it  is  explanatory  of  the  part  played  by  the  Benedic- 
tine monasteries  in  the  work  of  reclaiming  the  barbarians  : ‘ The  monks  did  not 
disdain  to  hold  the  plough.  They  introduced  fruit-trees,  flowers,  and  vegetables, 
in  addition  to  teaching  and  emancipating  the  serfs.  Their  monasteries  were 

mission- stations Can  our  wise  men  tell  us  why  the  primitive  monasteries 

were  self-supporting,  rich,  and  flourishing  as  pioneers  of  civilisation  and  agricul- 
ture, from  which  we  even  now  reap  benefits,  while  modern  mission- stations  (i.  e. 
Protestant  stations)  are  mere  pauper  establishments,  without  that  permanence  or 
ability  to  be  self-supporting  which  they  possessed  V — Missionary  Travels  in  South 
Africa , p.  117. 


271 

waters  of  which  collected  together  in  a lake,  from  the  foot  of  which  issued 
a little  river.  As  he  was  proceeding  to  this  spot,  Benedict  was  met  hy 
a certain  monk  named  Romanus,  who  inquired  of  him  whither  he  was 
going.  When  he  was  informed  of  the  object  of  his  search,  Romanus  both 
kept  his  secret  and  rendered  him  all  the  help  in  his  power,  giving  to  him 
the  holy  monastic  habit,  and  furnishing  him,  as  far  as  he  was  able,  with 
all  that  be  wanted. 

The  man  of  God,  on  arriving  at  this  same  spot,  betook  himself  to  a 
dark  and  narrow  cave,  where  he  remained  unknown  to  every  living  soul 
except  Romanus.  From  the  cell,  however,  of  Romanus  to  the  cave  where 
Benedict  resi- 
ded there  was 
no  regular  path, 
and  Romanus 
was  in  the  ha- 
bit of  letting 
the  provision  of 
bread  by  a long 
string  down  the 
steep  rock 
which  over- 
hung the  cave. 

To  this  string 
he  also  attached 
a little  bell,  the 
sound  of  which 
was  to  give  no- 
tice to  the  man 
of  God  that  he 
might  come  out 
and  take  the 
food  which  had 
been  brought  to 
him.  The  old 
enemy,  how- 
ever, begrudg- 
ing the  charity 
of  the  one  and 
the  meal  of  the 

other,  one  day,  when  he  saw  the  bread  being  let  down,  threw  a stone 
at  the  bell  and  broke  it.  Romanus,  however,  did  not  leave  off  bringing 
the  bread  as  usual  at  the  stated  times. 

Romanus  passed  to  a better  world;  and  the  retreat  of  Benedict  hav- 
ing been  discovered  by  certain  shepherds,  the  fame  of  his  sanctity  be- 
came so  great  that  the  monks  of  a neighbouring  monastery,  whose  abbot 
was  dead,  came  to  Benedict  and  begged  him  to  become  their  abbot. 


THE  DEVIL  CASTS  A STONE  AT  THE  BELL  OF  EOMANUS. 


272 


These  monks,  however,  soon  growing  tired  of  the  strieter  discipline  Bene- 
dict introduced,  conspired  to  poison  him  in  their  refectory.  Benedict, 
extending  his  hand,  made  the  sign  of  the  cross  over  the  poisoned  cup, 
which  immediately  broke,  as  if  it  had  received  a sudden  blow  from  a 
stone.  ‘ Almighty  God  of  His  mercy  forgive  you,  brethren/  said  Bene- 
dict, rising  up.  ‘ Go  seek  a superior  according  to  your  liking  ; for  you 
can  have  me  no  longer  with  you.’  This  said,  he  forthwith  returned  to 
his  beloved  solitude. 

As  the  holy  man  continued  in  his  solitude,  and  daily  advanced  in 
virtue  and  in  the  power  of  working  miracles,  he  gathered  together  a num- 
ber of  men  in  that  place  for  the  service  of  Almighty  God;  so  that  by  the 
assistance  of  our  Lord  Jesus  Christ  he  built  there  twelve  monasteries,  in 
each  of  which  he  placed  twelve  monks,  with  their  superiors,  retaining  a 
very  few  only  with  himself,  whom  he  intended  to  instruct  under  his  own 
eye.  About  this  time  a number  of  the  influential  Catholics  of  Rome 
began  to  seek  him  out,  and  to  intrust  their  sons  with  him  to  be  brought 

up  for  the  ser- 
vice of  God. 
Among  these, 
Eutychius 
brought  his 
son  Maurus, 
and  the  senator 
Tertullus  his 
son  Placidus, 
both  fine  pro- 
mising boys. 
Maurus  — the 
younger  of  the 
two  — through 
his  superior 
steadiness, soon 
grew  to  be  able 
to  assist  his 
master ; while 
Placidus  still 
retained  all 
the  thoughtless 
gaiety  of  youth. 

One  day,  as 
the  venerable 
Benedict  was 
in  his  cell,  the 
boy  Placidus, 
who  has  been 

before  mentioned  as  one  of  his  monks,  went  out  to  draw  water  from  the 


BROTHER  MAURUS  RESCUES  PLACIDUS  FROM  THE  LAKE. 


278 

lake ; and,  as  lie  was  Carelessly  letting  the  vessel  down  into  the  watef, 
he  slipped  and  fell  into  the  lake  himself,  and  was  carried  away  in  a 
very  short  time  by  the  stream  quite  a bow-shot  from  the  bank.  The 
man  of  God,  however,  became  aware  in  his  cell  of  what  had  happened ; 
and  hastily  summoning  Maurus,  he  said,  ‘Brother  Maurus,  make  haste 
and  run : for  that  boy  who  went  to  draw  water  has  fallen  into  the 
lake,  and  the  stream  has  already  carried  him  to  some  distance/  What 
follows  is  most  marvellous,  and  unheard  of  since  the  days  of  St.  Peter. 
Maurus,  kneeling  down  for  the  benediction  of  his  superior,  ran  off  as  he 
was  commanded  to  the  spot  where  the  boy  had  fallen  into  the  water; 
and  not  knowing  but  that  he  was  all  the  while  on  terra  firma,  he  ran 
over  the  water,  and,  seizing  Placidus  by  the  hair,  made  haste  back.  Com- 
ing to  himself  the  moment  he  had  regained  the  bank,  he  looked  back,  and 
perceiving  that  he  had  been  running  upon  the  water,  began  to  be  quite 
frightened  at  the  thought  of  having  done  what  he  would  not  before  have 
presumed  to  think  possible.  On  his  return  to  his  superior,  he  told  him 
all  that  had  happened ; upon  which  the  venerable  Benedict  attributed 
it,  not  to  his  own  merits,  but  to  the  obedience  of  his  monk. 

§ 63.  St.  Benedict  removes  from  Subiaco  to  Monte  Cassino . The  visit  of 
his  sister  St.  Scholastica . His  holy  death. 

Owing  to  the  continued  persecution  of  a parish  priest  named  Elo- 
rentius,  Benedict  retired  from  Subiaco  to  a new  abode ; but  by  his  re- 
moval, says  St.  Gregory,  he  changed  his  place  of  abode,  but  not  his 
enemy.  He  endured  after  this  still  worse  assaults,  inasmuch  as  he  be- 
gan now  to  have  the  very  author  himself  of  all  malice  openly  in  the  field 
against  him.  The  military  station  called  Cassino  is  situated  on  the  side 
of  a lofty  mountain ; extending  itself  in  the  manner  of  an  amphitheatre, 
it  forms  a convenient  site  for  a military  position,  and  rising  upwards  to 
the  height  of  about  three  miles,  it  seems  to  touch  the  clouds  with  its 
summit.  On  the  top  stood  a most  ancient  shrine,  where  the  silly  natives, 
according  to  an  old  heathen  custom,  were  in  the  habit  of  worshipping 
Apollo.  Everywhere  around  groves  had  sprung  up  dedicated  to  the  wor- 
ship of  devils,  in  which  frantic  crowds  of  heathens  revelled  over  their 
sacrilegious  sacrifices.  The  man  of  God,  on  arriving  there,  broke  the 
idol  in  pieces,  overturned  the  altar,  set  fire  to  the  groves,  and  in  the 
very  temple  itself  of  Apollo  he  built  a chapel,  dedicated  to  St.  Martin, 
and.  on  the  spot  where  the  altar  of  Apollo  had  stood  he  raised  another, 
dedicated  to  St.  John.  The  surrounding  multitude  in  the  mean  time 
was  being  called  to  the  faith  by  continual  preaching.  The  old  enemy, 
however,  not  being  able  to  endure  these  things  in  silence,  appeared,  not 
in  secret  or  in  dreams,  but  openly  before  the  eyes  of  the  holy  father,  and 
complained  with  loud  cries  of  the  violence  that  was  being  done  to  him ; 
so  that  the  brethren  frequently  heard  his  words,  though  they  were  un- 
able to  see  his  shape ; for,  as  the  venerable  father  related  to  his  disciples, 
the  old  enemy  showed  himself  to  his  bodily  eyes  in  a horrible  shape,  as 

T 


274 


it  were  on  fire,  and  raging  against  him  with  his  eyes  and  mouth  bursting 
forth  flames.  The  words  he  used,  indeed,  they  all  heard ; for  at  first 
he  would  ca]l  him  by  name ; and  when  the  man  of  God  gave  him  no 
answer,  he  would  break  out  into  abuse ; for  when  he  had  cried  out  for 


THE  IDOL  OF  APOLLO  IS  THKOWN  DOWN,  AND  A CHAPEL  BUILT  ON  ITS  SITE. 


some  time,  ‘ Blessed  Benedict,’  and  found  that  no  answer  was  given  to 
him,  he  changed  his  tone,  and  exclaimed,  ‘ Thou  cursed,  and  not  blessed, 
Benedict,  what  hast  thou  to  do  with  me  ? Why  dost  thou  trouble  me  V 
The  same  powev  of  prevailing  with  both  God  and  man,  as  had  been 
visibly  displayed  at  Subiaco,  marked  St.  Benedict’s  life  here  also.  The 
monastery  was  built,  and  new  disciples  flocked  to  the  saint ; the  sur- 
rounding heathens  also  gradually  learned  to  abandon  their  idolatry. 

His  sister  Scholastica,  who  had  been  consecrated  to  God  from  her 
earliest  childhood,  was  in  the  habit  of  coming  to  see  him  once  a year. 
The  saint  used  to  go  to  meet  her  at  a house  belonging  to  the  monastery 
fit  no  great  distance  from  the  gate.  On  a certain  day,  according  to  her 
custom,  Scholastica  came,  and  her  venerable  brother  went  down  with 
some  of  his  disciples  to  meet  her,  when  they  spent  the  day  together  in 
the  praises  of  God  and  in  holy  conversation ; and  as  the  evening  was 
approaching,  they  took  their  meal  together.  While  they  were  sitting  at 
table  engaged  in  conversation,  and  the  time  was  found  to  have  passed 
rapidly,  Scholastica  begged  of  her  brother,  saying,  ‘ I pray  you  not  to  go 


275 


\ 

away  to-night;  hut  let  us  continue  together  talking  of  the  joys  of  heaven 
until  the  morning.’  Benedict  replied,  ‘ What  is  that  you  are  saying,  sis- 
ter ? On  no  account  can  I possibly  remain  for  the  night  out  of  the 
monastery.’  At  this  moment,  the  sky  was  so  clear  that  not  a cloud  could 
be  seen.  The  holy  woman,  hearing  these  words  of  her  brother,  refusing 
to  grant  her  request,  clasped  her  hands  together,  and  hiding  her  head 
in  them,  began  to  pray.  And  as  she  lifted  her  head  up,  such  a storm  of 
lightning  and  thunder,  accompanied  with  abundant  rain,  had  burst  over 
the  house,  that  neither  the  venerable  Benedict  nor  his  brethren  were 
able  to  move  a foot  outside ; for  the  holy  woman,  while  hiding  her  head 
in  her  hands,  had  shed  such  a flood  of  tears  as  thereby  to  change  the 
serenity  of  the  sky  to  rain.  FTor  was  it  that  the  inundation  followed 
shortly  after  her  prayer ; but  so  perfect  was  the  coincidence  of  both  in 
point  of  time,  that  exactly  as  she  lifted  up  her  head,  the  lightning  was 
seen,  and  the  self-same  moment  also  the  rain  came  down.  The  man  of 
God,  seeing  that  by  reason  of  the  thunder  and  the  storm  it  was  become 
impossible  to  make  his  way  back  to  the  monastery,  was  troubled,  and 
began  to  complain,  saying,  ‘God  forgive  you,  sister;  what  is  this  that 
you  have  done  V She  answered,  ‘ Behold,  I made  my  request  to  you, 
and  you  refused  to  listen  to  me.  I have  now  asked  my  Lord,  and  He 
has  heard  me.  Leave  me,  therefore,  now  if  you  can,  and  return  to  your 
monastery.’  Thus  he  who  would  not  remain  of  his  own  choice,  having 
it  no  longer  in  his  power  to  go  away,  was  forced  to  remain  against  his 
will.  And  thus  it  came  to  pass  /that  the  whole  night  was  spent  in  watch- 
ing, and  they  had  their  fill  of  mutual  devout  conversation  upon  the  joys 
of  the  spiritual  life.  From  the  above,  then,  it  appears,  as  I have  already 
said,  that  the  holy  man  desired  something  which  he  nevertheless  could 
not  obtain ; for  if  we  look  into  the  mind  of  the  venerable  man,  there 
can  be  no  doubt  but  that  he  desired  the  continuance  of  the  same  fair 
weather  in  which  he  had  come  down  from  the  monastery ; but  to  ren- 
der his  desire  of  no  avail,  he  found  opposed  to  it  a miracle,  worked  at 
the  prayer  of  a woman.  Hor  is  it  to  be  wondered  at  that  a woman  who 
desired  to  prolong  her  interview  with  her  brother  should  have  prevailed 
over  him ; for,  as  it  is  written  in  St.  John,  God  is  love;  hence,  quite 
agreeably  to  Divine  justice,  she  who  had  the  most  love  had  the  most 
' power. 

Benedict  lived  fourteen  years  at  Monte  Cassino,  where  he  worked 
many  miracles.  He  died  a holy  death,  first  receiving  Communion,  in  the 
church ; and  then,  leaning  his  feeble  limbs  upon  the  arms  of  his  brethren, 
he  stood  with  his  hands  lifted  up  to  heaven,  and  breathed  his  last  breath 
with  a prayer  on  his  lips. 

§ 64.  The  mission  of  St.  Augustine , the  Benedictine , to  Great  Britain. 

One  day,  certain  merchants  having  arrived  in  Kome,  and  having  ex- 
posed many  things  for  sale  in  the  market-place,  abundance  of  people 
resorted  thither  to  look  at  the  merchandise  and  to  buy.  St.  Gregory 


276 

the  Great,  then  a Benedictine  monk  in  the  monastery  of  St.  Andrew, 
went  with  the  rest ; and,  among  other  things,  he  saw  that  some  boys 
were  offered  for  sale,,  their  skins  delicately  white,  their  countenances 
bright  and  cheerful,  and  their  hair  beautifully  fine.  His  attention  hav- 
ing been  drawn  to  them,  he  asked,  as  is  it  said,  from  what  country  or 


ST.  GREGORY  SEES  THE  SAXON  YOUTHS  IN  THE  ROMAN  MARKET. 


nation  they  had  been  brought,  and  was  told,  ‘From  the  island  of  Britain, 
whose  inhabitants  possessed  this  kind  of  personal  appearance.’  He  again 
inquired  whether  the  islanders  of  Britain  were  Christians,  or  if  they  were 
still  sunk  in  the  errors  of  paganism ; and  was  informed  4 that  they  were 
pagans.’  Then,  fetching  a deep  sigh  from  the  bottom  of  his  heart,  he 
said,  4 Alas,  what  a pity  it  is  that  the  prince  of  darkness  should  have 
dominion  over  men  of  such  fair  countenances,  and  that,  with  so  beautiful 
an  outward  appearance,  their  minds  should  be  devoid  of  inward  grace  !’ 
He  therefore  again  asked,  4 What  was  the  name  of  their  nation  V and 
was  answered  4 that  they  were  Angles.’  4 Bight,’  said  he ; 4 for  they  have 
an  angelic  face,  and  it  becomes  such  as  they  are  to  be  co-heirs  with 
the  angels  in  heaven. — What,  pray,  is  the  name  of  the  province  from 
which  they  are  brought  ¥ The  merchant  again  replied  that  the  natives 
of  the  province  were  called  Deiri.  4 Truly  are  they  De  ird ,’  said  he ; 
4 withdrawn  from  wrath,  and  called  to  the  mercy  of  Christ. — How  is  the 
king  of  that  province  called  V They  told  him  his  name  was  iElla ; when 


■ 


. 


277 


Gregory  again  replied,  ‘ Alleluia  of  a certainty  must  be  sung  in  those 
parts/  Then,  repairing  to  the  Bishop  of  the  Roman  Apostolical  See  (for 
he  was  not  himself  at  that  time  made  Pope),  he  entreated  him  to  send 
some  ministers  of  the  word  into  Britain  to  the  nation  of  the  English. 

Thus  far  Bede ; and  in  the  life  of  St.  Gregory,  by  the  Benedictine 
editors  of  his  works,  it  is  related  that  he  not  only  obtained  the  Pope’s 
permission  to  undertake  the  work  himself,  but  that  he  actually  quitted 
his  convent  of  St.  Andrew,  with  a number  of  his  monks,  on  his  way  to 
Britain.  The  people  of  Rome,  however,  hearing  of  his  departure,  went 
in  a somewhat  tumultuous  crowd  to  the  Pope  Benedict  I.,  crying  out 
vehemently,  ‘ Apostolical  lord,  what  is  this  you  have  done  h You  have 
offended  St.  Peter  ! you  have  destroyed  Rome  !’  The  Pope  was  moved 
by  their  clamour,  and  thought  it  well  to  send  off  couriers  to  recall  St. 
Gregory  to  his  monastery. 

It  was  not  before  the  sixth  year  of  his  own  pontificate  that  St.  Gre- 
gory was  able  to  accomplish  his  purpose  of  sending  missionaries  into 
Britain ; and  the  person  whom  he  chose  to  conduct  the  mission  was  St. 
Augustine,  who  had  succeeded  him  as  prior  of  St.  Andrew.  On  receiv- 
ing their  commission,  the  whole  party  presented  themselves  to  the  Pope 
for  his  benediction,  and  then  set  out  on  their  way  to  the  north. 

Hearing,  however,  what  a bad  report  was  given  of  the  ferocity  of 
the  islanders,  they  sent  their  Prior  Augustine  back  to  Rome,  to  consult 
with  the  Pope  about  proceeding  farther.  St.  Gregory  would  not  hear 
of  their  giving  up  the  mission.  So  thus  admonished,  the  company  of 
missionaries  no  longer  dared  to  delay,  but  embarked,  and  effected  a land- 
ing at  some  part  of  the  south  coast  of  the  isle  of  Thanet ; and  as  soon 
as  they  could,  they  sent  an  embassy  to  Ethelbert  the  king  to  inform  him 
that  they  were  come  to  him  on  the  part  of  the  blessed  Pope  Gregory, 
and  that  they  were  bearers  of  a message  which  most  undoubtedly  as- 
sured to  all  who  took  advantage  of  it  everlasting  joys  in  heaven,  and  a 
present  citizenship  in  a kingdom  that  would  never  end.  The  king,  hav- 
ing heard  their  embassy,  sent  a civil  reply  to  them,  inviting  them  to 
remain,  and  continue  to  enjoy  his  hospitality  in  the  district  where  they 
had  landed,  until  he  could  take  farther  counsel  respecting  the  business 
for  which  they  had  come. 

Ethelbert  was  married  to  Bertha,  a princess  of  the  Frank  nation, 
who,  being  a Christian  lady,  had  the  Bishop  Luidhard  for  her  private 
chaplain ; and  it  was  doubtless  by  her  influence  that  he  consented  to 
give  Augustine  and  his  company  a public  audience.  Nevertheless,  in 
compliance  with  the  counsel  of  his  idolatrous  state  advisers,  he  observed 
the  precaution  of  appointing  the  place  of  audience  in  the  open  air,  to 
which,  on  the  day  chosen  for  the  reception,  both  parties  accordingly  re- 
paired ; St.  Augustine’s  company  marching  with  a silver  crucifix,  and  a 
banner  with  the  figure  of  our  Lord  and  Saviour  painted  upon  it,  and 
singing  the  litany  of  the  saints.  The  king  gave  them  an  honourable  re- 
ception, and  permitted  them  to  establish  themselves  in  the  city  of  Can- 


278 


terbury,  with  fall  freedom  to  preach  and  to  gain  over  all  whom  they 
could  to  their  religion.  As  they  drew  near  the  city,  so  Bede  tells  us, 
with  their  crucifix  and  banner,  they  sang,  ‘ We  beseech  Thee,  0 Lord,  for 
the  sake  of  Thy  great  mercy,  look  not  upon  our  sins ; but  let  Thy  anger 
and  Thy  wrath  be  turned  away  from  this  city  and  from  Thy  house.’ 

The  new  province  began  to  make  a wonderful  progress  from  the 
miracles  which  it  pleased  God  to  give  Augustine  the  power  of  working ; 
and  the  Pope,  on  hearing  the  intelligence  of  these  miracles,  thought  it 
well  to  write  a letter  to  Augustine,  to  bid  him  be  on  his  guard  against 
any  vain-glory.  ‘ I know,  most  loving  brother,’  writes  St.  Gregory,  ‘ that 
Almighty  God,  by  means  of  your  devotion,  shows  great  miracles  in  the 
nation  of  the  Angles,  which  He  has  chosen.  Wherefore  it  is  necessary 
that  you  rejoice  with  fear,  and  that  you  tremble  whilst  you  rejoice  on 
account  of  the  same  heavenly  gift — viz.  that  you  rejoice  because  that  the 
souls  of  the  Angles  are  by  outward  miracles  drawn  to  inward  grace ; but 
that  you  also  fear  lest,  amidst  the  wonders  that  are  wrought,  the  weak 
mind  may  be  puffed  up  in  its  own  presumption,  and  as  it  is  externally 
raised  to  honour,  it  may  thence  inwardly  fall  by  vain-glory.’  The  letter 
concludes  by  again  admonishing  St.  Augustine  to  remember  that,  what- 
soever he  may  have  received,  or  may  yet  receive,  as  regards  the  working 
of  miracles,  he  must  not  fail  to  consider  the  same  as  by  no  means  con- 
ferred upon  him,  but  only  on  those  for  whose  salvation  the  grace  and 
power  to  work  them  had  been  given  to  him. 

St.  Augustine  died  before  the  Pope  St.  Gregory,  and  was  succeeded 
in  his  see  of  Canterbury  by  Laurentius,  having  lived  to  consecrate  Justus 
Bishop  of  Eochester,  and  Mellitus  Bishop  of  London.  Such  was  the 
commencement  of  a Church  which  afterwards  produced  many  saints,  and 
sent  out  missionaries  to  the  other  people  of  Europe,  and  which  has 
covered  Great  Britain  with  many  monuments  of  its  glory,  that  still  re- 
main, waiting  the  events  which  it  may  please  God  to  bring  to  pass. 

§ 65.  St.  Boniface , the  Apostle  of  Germany  ( Archbishop , a.d.  723-755). 

We  have  already  seen  the  fertility  of  the  Benedictine  cloister  exemp- 
lified by  its  giving  a Pope  to  the  Church  in  St.  Gregory  the  Great,  and 
a missionary  apostle  to  a nation  in  the  person  of  St.  Augustine;  we  have 
here  to  notice  how  its  very  branches  seemed  to  take  root  and  to  be 
able  to  perpetuate  themselves  from  land  to  land  and  from  people  to 
people,  until  the  Order  might  be  said  to  overshadow,  as  it  were,  the 
whole  earth. 

The  original  name  of  St.  Boniface,  the  Apostle  of  Germany,  was  Win- 
fried;  he  was  born  in  the  little  town  of  Crediton,  about  twelve  miles  to 
the  north-west  of  Exeter.  His  parents  destined  him  for  some  lucrative 
way  of  business,  and  only  with  great  difficulty  gave  their  consent  to  his 
becoming  a monk.  He  was  received,  when  quite  a youth,  into  the  Bene- 
dictine community  at  Exeter,  from  whence  he  went  to  Hetley  Abbey,  to 
become  ’a  professor  of  theology.  Here  a longing  desire  to  go  out  as  a 


279 


missionary  seized  upon  his  soul,  to  which  his  abhot  made  great  opposi- 
tion, but  at  length  gave  his  consent.  Winfried  accordingly  sailed  for 
Holland,  and  repaired  to  Utrecht,  of  which  city  his  friend  Willibrord 
was  become  Archbishop.  Political  events,  however,  put  a stop  to  his 
missionary  career,  and  he  returned  to  FTetley,  to  find  himself  elected  ab- 
bot. The  missionary  spirit,  however,  was  too  strong  within  him  to  be 
repressed  by  his  elevation  in  his  own  community;  and  we  find  him 
shortly  afterwards  at  the  feet  of  Gregory  II.,  offering  himself  to  the  Pope 
for  the  work  of  a missionary.  Gregory  received  him  kindly,  gave  him 
powers  to  act,  and  told  him  to  go  into  Germany  to  resume  his  former  at- 
tempt. He  went ; and  in  the  course  of  the  year  he  returned  to  Kome  to 
give  an  account  of  his  success.  Gregory  again  received  him  with  the 
same  kindness,  and  this  time  he  changed  his  name  to  Poniface,  and  or* 
dained  him  Bishop,  sending  him  back  into  Germany  with  full  powers 
to  fix  his  see  wherever  he  judged  best. 

Boniface,  furnished  with  these  powers,  returned  to  his  work ; and 
before  he  terminated  his  career,  he  succeeded  in  changing  the  whole  face 
of  Germany.  He  had  erected  suffragan  sees,  in  which  he  placed  many 
of  his  former  brethren,  monks  from  Netley  Abbey,  upon  whom  he  could 
rely.  He  founded  monasteries,  convents  of  nuns,  and  schools  of  learn- 
ing for  both  sexes.  He  held  synods,  in  which  wise  disciplinary  laws 
were  passed,  and  afterwards  enforced  by  the  Bishops  in  their  respective 
courts.  In  short,  Germany  owed  to  Boniface  all  the  unity  and  or- 
ganisation by  which  it  acquired  the  principality  among  the  Christian 
nations. 

Boniface,  having  chosen  to  commence  life  as  a missionary,  earnestly 
desired  to  end  his  life  in  the  career  which  he  had  adopted.  He  might,  in- 
deed, with  the  greatest  propriety,  have  retired  to  die  in  peace  in  the  midst 
of  the  work  which  he  had  organised;  but  his  soul  had  higher  aspirations. 
Having  set  all  in  order,  he  went,  in  the  spring  of  755,  into  the  territory 
of  the  Prisii,  intending  to  hold  a public  confirmation.  After  preaching 
and  making  many  converts,  a troup  of  armed  idolaters  fell  upon  his  en- 
campment on  the  5th  of  June,  and  martyred  him,  with  great  numbers  of 
his  companions.  His  body  was  recovered,  and  now  lies  buried  in  the 
church  of  Fulda,  where  he  had  founded  a large  and  flourishing  monastery. 

§ 66.  Mahomet  (a.d.  570-632) ; St  Gregory  VII.,  Pope  (1073-1085) ; 
and  St.  Bernard  (1091-1153)  and  the  Crusades. 

Space  does  not  permit  more  than  a passing  reference  to  the  great 
event  in  the  history  of  the  Christian  nations  of  the  appearance  in  the 
East  of  the  Mahometan  power.  Mahomet,  the  founder  of  this  singular 
dynasty,  was  born  at  Mecca  in  Arabia,  about  the  year  570 ; and  at  the 
age  of  forty  he  assumed  the  character  of  a prophet,  when,  gathering  fol- 
lowers about  him,  he  declaimed  against  the  sins  of  idolatry  and  announced 
a new  religion — ‘ El  Islam,’  which  signifies  in  Arabic  4 devotion  or  adher- 
ence to  God/  The  creed  of  this  new  religion  was  expressed  in  the  for- 


280 

mula,  * There  is  one  God , and  Mahomet  is  His  prophet?  and  it  very  soon 
became  an  armed  military  power. 

The  cause  of  God,  we  ought  always  to  remember,  is  served  by  the  de- 
stroying as  well  as  by  the  protecting  angels,  and  there  can  be  no  doubt 
that  there  were  great  designs  of  God  brought  about  by  the  growth  of 
this  marvellous  military  power.  It  was  the  scourge  of  the  corrupt 
imperial  court  of  Constantinople.  It  terrified  and  kept  in  check  the  in- 
ternal dissensions  of  the  Christian  princes  and  their  people ; and  by 
employing  the  chivalry  of  Christendom  in  fighting  against  a common 
enemy,  brought  many  advantages  to  the  Christian  world. 

The,  glorious  Pontiff  St.  Gregory  VII.  (1073-1085),  whose  whole  life 
was  spent  in  asserting  the  rights  and  privileges  of  the  Church,  and  in 
resisting  the  vices  and  disorders  of  his  time,  was  the  first  to  call  the  at- 
tention of  the  Christians  to  the  danger  which  was  thus  assuming  great 
proportions  in  the  East.  But  the  time  for  the  wars  of  Christendom 
against  the  Moslem,  or,  as  we  commonly  call  them,  the  wars  of  the 
Crusades,  was  not  yet  come.  What  the  end  and  purpose  of  these  wars 
was,  we  must  learn  from  a brief  reference  to  the  life  of  the  great  Saint 
and  Doctor  of  the  Church,  Bernard,  the  Cistercian  monk. 

St.  Bernard’s  private  history  is  soon  told.  He  was  the  third  son  of 


13T.  BERN  ARP,  WITH  gIS  COMPANIONS,  SOLICITS  APMISSION  TO  THE  CISTERCIAN  ORPER, 


281 

Jocelin,  a Burgundian  count,  and  of  Elizabeth  of  Montbar.  He  was 
brought  up  in  early  youth  at  home,  and  then  sent  to  school  to  the  col- 
legiate church  of  Chatillon-on-the-Seme.  In  the  year  1113,  he  pre- 
sented himself,  with  a number  of  his  brothers  and  relations,  at  the  gates 
of  a new  monastery,  which  had  not  long  before  been  founded  in  the  forest 
of  Citeaux,  where  the  whole  company  was  received.  In  two  years  after- 
wards he  was  raised  to  the  rank  of  abbot,  and  placed  at  the  head  oi  a 
new  house  of  the  Order  at  Clairvaux,  near  the  town  of  Langres. 

The  wars  of  the  Crusades  took  their  rise  from  the  circumstance  ot  a 
priest  of  the  diocese  of  Amiens,  Peter,  surnamed  the  Hermit,  having 
gone  on  a pilgrimage  to  Jerusalem.  Conversing  when  he  was  there  with 
Simon,  the  Patriarch  of  Jerusalem,  on  the  best  means  of  relieving  the 
Christian  pilgrims  from  the  oppressions  of  the  Turks,  it  was  agreed  be- 
tween them  that  Simon  should  address  a letter  to  the  reigning  Pope, 
Urban  II.,  which  Peter  undertook  to  deliver  in  person,  and  to  back  up 
with  his  own  testimony.  Peter  arrived  in  Rome  and  presented  his  letter; 
upon  which  the  Pope  authorised  him  to  go  about  preaching  and  stirring 
up  the  Christian  people  to  the  holy  war,  while  the  Pope  himself  sum- 
moned an  assembly  of  the  clergy  and  nobles  at  Clermont  in  Auvergne, 
a.d.  1095.  The  Pope’s  discourse  produced  such  an  effect,  that  the  whole 
assembly  cried  out,  ‘ God  wills  it  F and  the  Crusade  was  decreed. 

The  effect  of  the  first  expedition  of  the  Crusaders  was  the  conquest 
of  Jerusalem  and  the  founding  of  the  Christian  kingdom  of  Jerusalem. 
This  conquest  gave  birth  to  the  founding  of  three  remarkable  institu- 
tions of  the  Church — the  military  orders  of  men  who  were  at  one  and 
the  same  time  both  monks  and  soldiers.  These  were  the  Knights  Hos- 
pitallers of  St.  John,  the  Knights  Templars,  and  the  Teutonic  Knights. 

The  victory  of  the  Mahometans,  a.d.  1144,  when  they  succeeded  m 
taking  the  city  of  Edessa  by  storm,  was  the  signal  for  a new  burst  of 
military  enthusiasm  throughout  Europe.  The  reigning  Pope,  Eugenius 
IV.,  perceived  the  danger  which  threatened  Jerusalem,  and  laid  upon 
St.  Bernard  the  duty  of  preaching  a new  Crusade. 

The  history  of  St.  Bernard,  as  the  preacher  of  this  Crusade,  is  perhaps 
one  of  the  most  remarkable  episodes  that  are  to  be  found  in  the  life  of 
any  saint.  He  went  from  town  to  town,  accompanied  by  two  monks  of 
his  Order,  preaching  to  vast  multitudes  of  people  in  the  churches,  reprov- 
ing all  classes  for  their  vices,  frequently  remonstrating  with  the  clergy, 
working  many  astonishing  miracles,  and  exhorting  .all  who  were  able  to 
enrol  themselves  among  the  soldiers  of  the  Crusade.  In  the  cathedral 
of  Spiers  he  preached  a sermon,  the  memory  of  which  is  preserved  to 
this  day  in  that  church,  for  its  having  had  the  wonderful  effect  of  gain- 
ing over  the  German  Emperor  Uonradl  to  assume  the  badge  of  the  red 
cross. 

The  united  armies  of  Germany  and  France  set  out  on  their  march, 
and  as  their  camps  were  attended  with  a large  mixed  multitude,  the' war- 
riors of  the  Cross  appear  to  have  very  soon  forgotten  the  holy  purpose 


282 


for  which  the  war  had  been  undertaken.  Vicious  disorders  of  all  kinds 
reigned  in  both  camps ; so  much  so,  that  the  Greeks,  probably  fearing 
lest  so  large  a force  might  prove  more  dangerous  to  them  than  even  the 
Turks,  both  gave  them  false  marching  directions  and  betrayed  their  plans 
to  the  Turks.  Neither  army  ever  reached  Jerusalem;  but  after  a series 
of  disasters  and  losses  they  attempted  to  lay  siege  to  Damascus,  and 
ended  by  being  ignominiously  compelled  to  raise  the  siege,  and  to  effect 
their  retreat  to  Constantinople  in  the  best  way  they  could. 

St.  Bernard,  in  addition  to  the  grief  of  witnessing  this  humiliation  of 
the  Christian  arms,  now  found  himself  made  the  butt  of  many  virulent 
and  calumnious  attacks  in  consequence  of  his  having  taken  so  leading  a 
part  in  promoting  the  expedition,  and  in  promising  that  God  would 
prosper  it.  His  replies  are  as  instructive  as  might  be  expected  from  so 
great  a saint.  He  pleaded,  as  regarded  the  part  which  he  had  himself 
taken,  that  he  had  but  acted  in  obedience  to  the  Pope  in  a holy  work, 
and  that  the  Crusaders  had  brought  their  discomfiture  upon  themselves 
by  their  own  sins  and  vices  ; but  that  nevertheless  the  Crusade  had 
proved  a source  of  very  great  blessings  to  immense  numbers,  who  had 
obtained  in  it  the  opportunity  of  expiating  their  previous  crimes  of  theft, 
rapine,  and  adultery,  by  laying  down  their  lives  in  a holy  cause. 

Sfc.  Bernard  died  in  peace  at  his  monastery,  surrounded  by  his  brethren, 
over  whom  he  had  watched  with  more  than  paternal  care.  Notwithstand- 
ing his  many  absences,  he  was  able  to  say  to  them  with  his  last  breath, 
4 Tell  me  to  which  of  the  two  I ought  to  commit  myself — to  the  love  of 
my  children  who  press  me  to  remain  here,  or  to  the  love  of  my  God  who 
is  calling  me  away.’ 

§ 67.  The  exile  and  martyrdom  of  St.  Thomas  Bechet. 

The  Church  at  this  time  was  greatly  ennobled  by  the  firm  resist- 
ance, terminating  in  the  crown  of  martyrdom,  of  an  Archbishop  of  Can- 
terbury—the  famous  St.  Thomas  Becket.  Young  Becket  began  life  in 
one  of  the  minor  employments  of  the  court  of  the  Archbishop  of  Canter- 
bury, and  soon  so  distinguished  himself  by  his  knowledge  of  the  Church 
law  and  his  capacity  for  transacting  business,  that  he  completely  earned 
the  confidence  of  his  archbishop,  Theobald.  His  patron  the  archbishop 
recommended  him  to  the  king,  Henry  II.,  to  be  made  chancellor  of  his 
kingdom;  in  which  office  he  conducted  himself  so  sagaciously,  that,  on 
the  death  of  Theobald,  nothing  would  satisfy  the  king  except  his  favourite 
chancellor  were  made  archbishop.  In  vain  the  chancellor  warned  the 
king  that  their  friendship  could  not  possibly  continue  if  he  became 
archbishop ; the  king  insisted,  and  on  the  10th  of  June  1162,7Thomas 
Becket  was  consecrated  in  the  cathedral  church  of  Canterbury. 

The  rupture  which  Becket,  as  chancellor,  had  foreseen  was  not  long 
in  being  brought  about.  The  occasion  through  which  the  rupture  came 
was  from  the  king  insisting  on  the  observance  of  various  alleged  customs 
of  his  kingdom,  which  the  archbishop  resisted  as  contrary  to  the  rights 


283 


and  privileges  of  the  clerical  order  secured  by  the  canon  law.  The  arch* 
bishop’s  resistance,  as  he  had  foreseen,  changed  the  king’s  former  friend- 
ship into  the  bitterest  hatred.  At  length,  abandoned  by  all  the  other 
bishops,  the  archbishop  was  forced  to  save  his  life  by  a flight,  escaping, 
with  a few  companions,  into  Trance  in  the  disguise  of  a monk. 


THE  ARCHBISHOP  AND  HIS  COMPANIONS  LAND  AT  GRAVELINES  IN  FLANDERS. 


Here  seven  long  years  of  exile  were  passed,  duringnvhich  many  un- 
successful attempts  to  bring  about  a reconciliation  were  made.  In  the 
end,  the  archbishop,  weary  of  the  fruitless  issue  of  so  many  proceedings, 
returned  to  his  see  of  Canterbury,  and  on  the  29th  of  December  1170 
he  was  murdered  in  his  church  by  four  knights  in  the  service  of  the  king. 
Henry  II.  afterwards  submitted  to  do  public  penance  at  the  tomb  of  the 
murdered  archbishop,  who  received  the  honour  of  canonisation  in  the 
year  1172.  Such  numerous  miracles  continued  to  be  worked  at  his 
tomb,  that  the  pilgrimage  to  the  martyr’s  shrine  at  Canterbury  soon  be- 
came one  of  the  most  famous  in  Christendom. 


Fourth  Era  of  the  Christian  History : Great  Extension  of  Missionary 
Enterprise  in  all  parts  of  the  World. 

§68.  Brief  remarks  on  the  more  missionary  Era  on  which  the  history 

noio  enters . < 

We  have  quite  briefly  studied,  in  the  portion  of  the  narrative  now 
completed,  how  the  Catholic  Church  fulfilled  the  mission  of  converting 
the  barbarian  tribes  which  poured  down  upon  the  Old  World  that  had 
been  created  and  formed  by  the  ancient  Eoman  Empire ; and  how  civi- 
lised people  and  nations,  Christian  states  and  kingdoms,  were  formed 
out  of  the  savage  people,  who  had  hitherto  been  given  up  to  ignorance, 


284 


idolatry,  and  to  all  the  vices  and  barbarous  customs  that  accompany 
them.  This  great  and  marvellous  change  was  chiefly  brought  about  by 
the  monasteries,  of  which  St.  Antony  in  the  East,  and  St.  Benedict  in 
the  West,  were  the  great  patriarchs  and  founders.  The  Benedictine 
monastery  in  particular  was  as  it  were  a strong  fortress  of  civilisation  and 
Christian  doctrine,  and  wherever  it  was  planted  it  formed  a body  of  active 
clergy,  who  taught  all  the  arts  and  sciences  of  life  to  the  neighbouring 
population.  Nothing  perhaps  has  ever  exemplified  so  well  the  words  of 
St.  Paul — ‘ that  godliness  has  the  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come’ — as  the  large  and  prosperous  Benedictine  monas- 
tery in  the  fervour  of  its  spirit  and  the  full  vigour  of  its  discipline. 

Under  the  Catholic  clergy,  both  regular  and  secular,  the  face  of  the 
world  all  over  Europe  was  literally  renewed.  The  savage  of  the  woods 
learned  the  arts  of  life,  and  became  a citizen  clothed  with  all  the  honours 
and  dignities  of  civic  life.  But  St.  Paul  says,  ‘No  man  lives  for  himself, 
and  no  man  dies  for  himself  ? All  this  wonderful  change  for  the  better 
was  to  be  for  some  end  in  view  for  the  kingdom  of  God.  God  did  not 
become  Incarnate  simply  to  make  citizens  out  of  savages.  The  civilised 
people  of  Europe  were  destined  to  furnish  His  kingdom  with  recruits  for 
His  missionary  service  to  all  the  other  people  of  the  world.  Europe  be- 
comes civilised  and  Christian,  not  on  purpose  that  Christians  may  rival 
the  luxuries  and  vanities  of  the  old  Eoman  Empire,  but  on  purpose  to 
furnish  holy  and  -courageous  missionaries  to  go  out  east,  west,  north,  and 
south,  without  scrip  or  staif,  as  the  Apostles,  to  convert  Tartars  and  Chinese, 
the  wild  tribes  of  the  woods  of  North  and  South  America,  and  all  the 
people  of  the  world. 

Jesus  Christ  has  said  ‘that  the  Gospel  of  His  kingdom  must  be  preached 
to  all  the  nations  of  the  world  for  a testimony,  before  the  end  can  come.’ 
In  the  missionary  era  of  the  history  on  which  our  narrative  now  enters, 
we  shall  see  the  great  Saints  Erancis  and  Dominic  appear  on  the  scene, 
gathering  preachers  and  missionaries  to  go  out  into  the  whole  world. 
Then  will  come  St.  Ignatius  Loyola,  gathering  together  a society  for  the 
double  purpose  of  defending  the  cause  of  faith  in  Europe  and  of  aiding 
in  the  work  of  carrying  it  all  over  the  world.  After  St.  Ignatius,  we  shall 
see  rise  up  St.  Vincent  of  Paul,  also  the  founder  of  a missionary  order,  to 
whom  will  succeed  St.  Alphonsus  Liguori  and  St.  Paul  of  the  Cross ; and 
during  this  period  Europe  will  become  the  principal  battle-ground  of 
faith.  The  Christian*  nations  of  Europe  are  the  nursery-ground  for  rear- 
ing missionary  priests  and  sisterhoods  for  all  the  other  people  of  the 
world ; and  if  we  see  the  dark  cloud  of  Eevolution  hang  over  portions  of 
Europe,  and  if  we  read  of  bloodshed  and  persecutions  destroying  the  face 
of  the  earth,  all  this  has  its  purpose  in  the  counsels  of  God.  It  breaks 
the  ties  of  home,  and  the  Christian  people  more  easily  then  remember 
that  the  Lord  of  His  vineyard  is  calling  for  missionaries  to  go  out  into 
the  whole  world  to  preach  the  Gospel  of  His  kingdom. 


285 


§ 69.  St  Francis  of  Assisi,  founder  of  the  missionary  and  mendicant  Order 

of  Friars  Minor.  His  parentage  and  life  up  to  the  time  of  his  entry 

into  religion.  (1182-1226.) 

St.  Francis  was  born  in  the  town  of  Assisi,  in  Umbria,  a.d.  1182. 
His  father’s  name  was  Bernardon,  and  that  of  his  mother  Pica.  Ber- 
nardon  was  established  as  a merchant  in  Assisi,  doing  the  principal  part 
of  his  business  with  France.  His  son  was  born  when  he  was  absent  in 
France  on  business,  and  on  his  return  home,  he  added  the  name  of 
‘Francis’  or  ‘Frenchman,’  by  which  our  Saint  was  always  afterwards 
known. 

As  the  youth  grew  up,  his  father  intended  him  for  a place  in  his  own 
counting-house,  and  was  sadly  mortified  to  find  that  the  gay  and  social 
disposition  of  his  son  greatly  unfitted  him  for  business  habits.  However, 
God  had  designs  for  the  young  Francis  which  neither  at  the  time  under- 
stood. One  day  Francis  was  passing  by  the  church  of  St.  Damian,  the 
edifice  of  which  seemed  on  the  point  of  falling  to  pieces  through  extreme 
age  and  want  of  repair,  and  stepping  into  it  to  pray,  as  his  eyes  were 
fixed  in  tears  upon  the  crucifix,  he  heard  a voice  say  to  him,  ‘ Francis , 
go  and  repair  My  house'  Stupefied  and  frightened  at  what  he  had 
heard,  and  under  the  impression  that  the  command  referred  to  the  dila- 
pidated state  of  the  building  in  which  he  was  praying,  and  therefore  re- 
quired to  be  literally  complied  with,  he  went  directly  home,  and  taking 
one  of  the  best  horses  from  his  father’s  stable,  he  loaded  it  with  an  assort- 
ment of  pieces  of  cloth  from  the  warehouse,  and  then  started  off  to  the 
neighbouring  town  of  Foligno  to  sell  them.  Here  he  unexpectedly  suc- 
ceeded in  finding  a customer  for  the  horse  as  well  as  for  the  cloth ; and 
thinking  himself  a highly  successful  salesman,  he  returned  to  Assisi,  and 
lost  no  time  in  presenting  himself  in  a very  respectful  manner  to  the  in- 
cumbent of  the  church,  offering  him  the  whole  sum  of  money  for  the 
repairs  of  the  fabric,  and  begging  with  much  humility  that  he  might  be 
allowed  to  come  and  reside  for  a time  in  his  house.  The  good  parish- 
priest  consented  to  receive  him  into  his  house ; but  not  being  quite  sure 
what  Bernardon  might  have  to  say  about  the  money  when  he  came  to 
hear  of  it,  he  prudently  declined  to  accept  the  sum.  Francis  hereupon, 
in  the  fervour  of  his  contempt  for  what  he  regarded  as  the  world’s  dross, 
cast  the  whole  amount  into  one  of  the  outbuildings  through  a window 
that  he  happened  to  find  open. 

Bernardon  was  not  slow  to  discover  that  his  son,  who  had  taken 
away  so  many  of  his  bales  of  cloth,  was  living  with  the  parish-priest  of 
St.  Damian’s,  and  Francis,  fearing  the  encounter  with-his  father,  hid  him- 
self in  the  cellar  of  the  priest’s  house.  Here  he  stayed  a month,  and  at 
the  end  of  the  month  found  himself  filled  with  such  excess  of  joy,  that  he 
boldly  quitted  his  concealment  and  walked  straight  to  the  market-place 
of  Assisi.  The  people  in  the  streets,  seeing  his  changed  expression  of 
face,  supposed  him  to  have  been  some  one  that  had  gone  out  of  his 


286 

mind,  and  by  and  by  the  boys  in  the  street  began  to  pelt  him  with  mud 
and  stones. 


Among  the  citizens  who  were  brought  to  the  spot  by  the  disturbance 
was  Francis’s  father.  Bernardon,  vexed  beyond  endurance  that  his  son 


THE  PEOPLE  OF  ASSISI  PELT  THE  YOUNG  FEANCIS. 


should  be  the  cause  of  a scene  in  the  open  street,  collected  his  assistants, 
who  all  rushed  in  a body  upon  the  young  Francis  and  carried  him  olf 
home,  where  he  was  now  kept  in  strict  confinement.  Bernardon,  having 
learned  from  Francis  where  he  had  thrown  away  his  money,  was  some- 
what mollified  on  finding  the 
whole  sum  safe  where  it  had  been 
cast  in  through  the  open  window; 
and  at  length  he  consented  that 
it  his  son  would  renounce  his  right 
of  inheritance  before  the  Bishop, 
he  should  be  freed  from  all  farther 
restraint.  This  Francis  not  only 
did  at  once,  but  in  the  fervour  of 
his  spirit  he  stripped  himself  of 
all  his  valuable  apparel  in  the 
Bishop’s  court,  and  before  all  who 
were  present  he  placed  everything 
back  in  the  hands  of  his  father, 
saying  to  him,  ‘ Up  to  this  hour  I 
have  called  you  father  upon  earth; 
but  from  this  time  forward  I shall 
now  be  able  to  say,  Our  Father  who 
art  in  heaven ; for  in  Him  alone 
shall  henceforward  be  my  treasure, 
and  in  Him  alone  my  sole  trust.’ 
The  Bishop  embraced  Francis,  and 
giving  him  a part  of  his  dress,  in- 
vited others  to  do  the  same;  so 
that  Francis  obtained  a somewhat  motley  outfit,  but  one  better  suited  to 
the  state  of  poverty,  of  which  this  was  his  first  outward  profession. 


287 


§ 70.  St.  Francis  begins  to  gather  associates , and  the  Order  of  Friars 
Minor  is  approved  by  Pope  Innocent  III. 

Francis  from  this  time  lived  the  life  of  a religions,  begging  alms  in 
the  streets  of  Assisi,  great  numbers  thinking  that  he  was  gone  ont  of  his 
mind,  while  others  were  affected  to  tears  at  seeihg  a young  man  of  such 
good  prospects  so  completely  turned  away  from  the  vanities  of  the  world. 

It  was  in  the  year  1207  that  the  providence  of  God  gave  him  his 
first  associate  in  the  following  manner : Bernard  of  Quinteval,  a rich 
citizen  of  Assisi,  desiring  to  know  whether  Francis’s  mode  of  life  pro- 
ceeded from  real  sanctity,  or  only  from  some  personal  whim,  invited  him 
to  his  house.  When  they  retired  to  rest,  Bernard  pretended  to  be  asleep, 
whilst  he  was  all  the  while  narrowly  observing  what  his  guest  would  do. 
In  the  night  he  saw  Francis  rise  from  his  bed,  and,  with  arms  stretched 
out  in  the  form  of  a cross,  he  heard  him  continually  exclaiming  the 
words,  ‘ My  God  and  my  all !’  ‘ This  is  of  a truth  a man  of  God,’  thought 
Bernard;  and  some  days  afterwards  he  called  Francis  into  his  house, 
and  said  to  him,  ( If  a servant  had  received  from  his  master  a treasure, 
which  he  had  no  means  of  using,  what  ought  the  servant  to  do  with  it  V 
Francis  answered,  ‘ He  ought  to  return  it  to  his  master.’  ^ Then,’  ans- 
wered Bernard,  ‘ I must  give  back  to  our  Lord  all  the  worldly  goods  He 
has  given  me.’  ‘ This,’  said  Francis,  ‘ is  a serious  matter.  Come,  let  us 
go  and  consult  God  about  it.’  They  went  off  together ; and  as  they  went, 
Peter  of  Catana,  another  citizen  of  Assisi,  joined  them.  And  with  the 
simplicity  of  faith  which  it  so  often  pleases  God  to  reward,  it  was  agreed 
between  the  three  that  they  should  open  the  Missal  on  the  altar  of  the 
church  of  St.  Nicolas,  and  take  note  of  the  sentences  which  first  met 
their  eyes.  The  first  time  the  book  was  opened,  Francis  read,  ‘ If  thou 
wouldst  be  perfect,  sell  all  that  thou  hast,  and  give  to  the  poor ;’  the 
second  time  he  read,  ‘ Take  nothing  with  you  on  your  way;’  and  the 
third  time,  4 He  that  would  come  after  Me,  let  him  take  up  his  cross  and 
follow  Me.’  6 These  words,’  said  St.  Francis,  ‘ must  be  our  rule  of  life ; 
and  this  is  what  all  who  may  desire  to  join  our  society  must  bring  them- 
selves to  observe.’ 

St.  Francis  with  his  two  companions  now  went  to  live  in  a little  hut 
on  the  plain  of  the  ‘ Bivo  Torto,’  where  they  were  joined  by  a fourth ; 
and  in  a short  time  afterwards  the  company  increased  in  number  by  the 
accession  of  seven  new  members.  One  morning  Francis  called  them  all 
together,  and  said  to  them,  6 1 perceive,  my  brothers,  that  God  designs 
our  company  to  become  numerous.  Let  us  go  to  our  mother,  the  holy 
Boman  Church,  and  let  us  make  known  to  the  Sovereign  Pontiff  what 
it  has  pleased  God  to  begin  by  our  ministry,  in  order  that  we  may  be 
able  to  prosecute  our  labours  according  to  his  will  and  under  his  orders.’ 

It  was  then  unanimously  determined  that  they  should  all  go  to  Borne ; 
and  accordingly  all  set  out  together,  under  the  leadership  of  Bernard. 
As  they  passed  through  Bieti,  Francis  saw  a knight  of  the  name  of  An- 


gelo  Tancredi,  whom  he  persuaded  to  join  them ; and  by  this  accession 
they  became  twelve  in  number,  adding  a fresh  feature  to  the  resemblance 
between  Francis  and  his  Divine  Master. 


ST.  FRANCIS  PERSUADES  THE  KNIGHT  ANGELO  TANCREDI  TO  JOIN  THEM. 


When  they  had  arrived  in  Eome,  Francis  presented  himself  to  the 
Pope  Innocent  III.,  who  signified  to  him  the  desire  he  had  to  further 
his  wishes ; but  told  him  in  the  mean  time  to  pray  that  Jesus  Christ 
would  deign  to  reveal  His  will,  and  that  he  might  return  for  another 
audience.  Francis  returned,  and  spoke  to  the  Pope  as  follows  : ‘ Holy 
Father,  a poor  but  most  beautiful  lady  lived  in  a desert ; and  a certain 
king,  charmed  wfith  her  beauty,  left  his  throne,  married  her,  and  lived 
with  her  in  the  desert  for  several  years.  After  a time  he  returned  to  his 
kingdom,  leaving  his  wife  to  take  care  of  their  sons.  When  the  sons 
were  grown  up,  the  mother  said  to  them,  “ My  children,  your  father  is 
a great  monarch ; return  to  him,  and  he  will  be  sure  to  recognise  his 
own  features  in  your  faces,  and  to  own  you  for  his  sons.”  This  king, 
most  Holy  Father,  is  no  other  than  our  Lord  Jesus  Christ,  and  the  beau- 
tiful lady  is  Poverty,  who  was  everywhere  despised  and  rejected,  and 
found  herself  in  the  midst  of  the  world — as  it  were,  in  the  desert.  The 
King  of  kings,  coming  down  from  heaven  to  visit  the  earth,  had  so  great 
a love  for  her,  that  He  married  her  in  the  grotto  of  Bethlehem.  He  had 
by  her  a great  number  of  children — the  Apostles,  the  hermits,  the  monks, 
and  a multitude  of  others,  who  voluntarily  embraced  a life  of  poverty. 
This  gppd  mother  sent  her  children  to  their  father,  who  received  them 
all,  and  promised  to  provide  for  them,  saying,  “ SJiall  I,  who  cause 
My  sun  to  shine  on  the  wicked  as  well  as  on  the  just,  not  also  provide 
for  My  own  V ’ ‘ Of  a truth,’  exclaimed  Pope  Innocent,  ‘ this  must  be 

the  man  who  is  to  sustain  the  Church  of  Jesus  Christ.’  And  saying  this1, 
he  related  the  vision  which  he  had  had  during  the  preceding  night,  in 
which  a poor  beggar  seemed  to  be  sustaining  the  whole  of  the  Lateran 


289 


Basilica,  when  it  appeared  to  he  falling  to  pieces.  The  Pope  then  gave 
him  his  apostolic  benediction,  and  Francis  and  his  company  returned  to 
Assisi,  greatly  comforted  and  strengthened  by  all  which  they  had  heard 
and  seen  in  the  Eternal  City. 

§ 71.  Rise  and  growth  of  the  Order  of  Friars  Minor.  Death  of  St.  Francis . 

In  the  year  1212  Francis  returned  to  Assisi,  and  his  preaching  was 
rewarded  with  the  conversion  to  the  religious  life  of  a young  and  rich 
lady  of  Assisi  of  the  name  of  Clare.  This  young  lady,  having  in  the 
morning  received  the  blessed  palm  from  the  hands  of  the  Bishop  of  Assisi, 
in  his  cathedral  church,  repaired  with  some  trusty  attendants  to  the 
Portiuncula,  where  St.  Francis  and  his  community  received  her  with 
lighted  torches,  and  gave  her  the  religious  tonsure  and  a habit  of  pern 


ST.  CLARE  ADMITTED  TO  THE  HABIT  OF  RELIGION. 


ance  at  the  foot  of  the  altar.  She  was  then  escorted  to  the  convent  of 
Benedictine  nuns  of  St.  Paul,  in  Assisi,  and  placed  for  a time  in  the 
care  of  the  good  lady  abbess.  Shortly  afterwards  Clare  removed  her 
abode  to  the  church  of  St.  Damian,  where,  being  joined  by  her  younger 
sister  Agnes,  the  first  foundations  were  laid  of  the  world-wide  Community 
of  the  Poor  Clares.  Clare  was  canonised  by  Pope  Alexander  IV.  in  1255. 

A little  characteristic  incident  occurred  not  long  after  this,  which  we 
may  relate  in  the  words  of  the  Fioretti .* 

One  time,  when  St.  Francis  and  his  brothers  Masseo  and  Agnolo  had 
been  out  preaching,  after  having  established  the  Third  Franciscan  Order 
for  persons  living  in  the  world,  as  they  were  journeying  from  Savorniano, 
past  Canna  and  Bevagna,  they  happened  to  look  on  one  side  of  the  road, 
and  saw  an  immense  number  of  birds  assembled  on  some  trees  at  a little 
distance.  Considering  them  for  a while  in  astonishment,  Francis  said 
to  his  companions,  4 Do  you  wait  a little  for  me  here,  while  I go  and 

* Fioretti t or  Little  Flowers  of  the  Life  of  St.  Francis. 

u 


290 


preach  to  my  little  sisters  the  birds.’  The  substance  of  his  sermon  was  as 
follows  : ‘ My  little  sisters  the  birds,  you  are  greatly  indebted  to  God, 
your  Creator,  and  always  and  in  every  place  ought  you  to  praise  Him ; 
for  He  has  given  you  the  power  to  fly  to  whatever  place  you  wish,  and 
He  has  furnished  you  with  garments  double  and  threefold,  preserving 
you  in  the  Ark,  that  none  of  your  kind  might  fail;  and  further,  you  are 
greatly  obliged  to  Him  for  the  air  which  He  has  given  you  for  your  do- 
main. Moreover,  besides  this,  you  neither  sow  nor  reap,  and  still  God 
feeds  you,  and  gives  you  the  rivers  and  the  fountains  to  drink  from,  and 
the  mountains  and  valleys  for  your  dwellings,  and  the  lofty  trees  in 
which  to  build  your  nests ; and  forasmuch  as  you  are  not  able  either  to 
spin  or  to  sow,  God  clothes  you  and  your  children,  whence  you  may 
know  that  your  Creator  greatly  loves  you,  seeing  that  He  gives  you  so 
many  good  things ; wherefore,  all  my  little  sisters  the  birds,  carefully 
keep  yourselves  from  the  sin  of  ingratitude,  and  be  always  diligent  in 
praising  God.’ 

As  St.  Francis  spoke  the?e  words,  all  the  birds  seemed  to  be  won- 
derfully pleased  with 
his  words;  and  when 
he  made  the  sign  of 
the  Cross  over  them 
at  the  end  of  his 
discourse,  they  sepa- 
rated themselves  into 
four  companies,  each 
of  which  flew  off  in 
a different  direction, 
one  to  the  east,  am 
other  to  the  west,  a 
third  to  the  south, 
and  the  fourth  and 
last  to  the  north. 
Thus  Francis  under* 
stood  that  his  breth- 
ren were  to  become 
preachers  of  the 
Cross,  and  that,  like 
the  birds,  they  were 
to  go  forth  into  all 
depending  upon  God 
above,  who  feedeth  the  young  ravens  who  cry  to  Him. 

Francis  lived  to  see  his  Order  blessed  with  a marvellous  increase.  In 
the  year  1219  the  first  general  chapter  was  convened  to  meet  at  Assisi 
for  Whitsuntide,  and  it  is  on  record  that  upwards  of  five  thousand  Friars 
Minor  assisted  at  it.  It  has  been  called  the  ‘ chapter  of  mats,’  from 
the  circumstance  of  the  brethren  having  to  be  lodged  in  temporary  cells 


THE  BIRDS  FLY  OFF  TO  THE  FOUR  QUARTERS  OF  THE  WORLD. 

lands,  taking  nothing  with  them,  but  everywhere 


291 

constructed  with  matting.  At  this  chapter  St.  Dominic  was  present 
with  six  of  his  Friars  Preachers. 

Towards  the  close  of  his  missionary  life,  in  which  he  had  made  his 
way  into  Palestine — then  in  possession  of  the  Saracens,  who  had  defeated 
St.  Louis  in  the  last  crusade — establishing  many  houses  of  his  Order 
in  it,  Francis  received  the  miraculous  gift  of  the  Sacred  Wounds  or 
Stigmata.  He  was  seized  with  his  last  illness  in  the  house  of  the  Bishop 
of  Assisi  ; and  wishing  to  die  in  the  house' of  St.  Mary  of  the  Angels, 
he  desired  his  brethren  to  carry  him  thither.  On  his  way  he  begged  his 
bearers  to  turn  him  round,  with  his  face  towards  the  city ; when,  after 
shedding  many  tears,  he  blessed  it,  and  said,  4 Blessed  art  thou  of  the 
Lord,  a city  faithful  to  God ; for  through  thee  and  in  thee  many  souls 
shall  be  saved ; and  in  thee  shall  dwell  many  servants  of  the  Most  High, 
and  not  a few  just  men  shall  be  chosen  from  out  of  thee  for  the  eternal 
kingdom.’ 

The  last  act  of  his  life  was  in  perfect  conformity  with  the  spirit  of 
poverty  in  which  he  had  lived.  He  caused  himself  to  be  stripped  and 
laid  upon  cinders,  taking  care  to  conceal  the  wound  in  his  side  with  his 
left  hand ; and  then  he  said  to  his  brethren,  ‘ I have  now  done  my  part ; 
may  Christ  teach  you  yours  f The  brother  whom  he  called  his  guardian, 
guessing  his  meaning,  brought  him  a habit  and  a cord,  and  said,  ‘ Take 
these,  I command  you,  by  holy  obedience ; you  are  a poor  man,  and  I 
lend  them  to  you.’  Francis  received  them  with  joy,  and  feeling  that  his 
end  was  near,  he  begged  them  all  to  sit  down  round  him.  When  they 
had  done  this,  he  folded  his  arms  in  the  form  of  a cross,  the  sign  he  so 
greatly  loved,  and  extending  them  over  their  heads,  he  blessed  them  all, 
both  those  who  were  not  present  as  well  as  those  who  were,  in  the 
Name  of  Him  who  was  nailed  to  the  Cross,  saying  to  them,  ‘ Farewell, 
all  my  sons.  Kemain  firm  in  the  fear  of  the  Lord ; and  forasmuch  as 
there  is  a time  of  trial  and  tribulation  approaching  for  you,  blessed  ai  ^ 
they  who  continue  in  the  things  which  they  have  begun.  As  for  me,  ] 
am  hastening  to  appear  before  God,  to  whose  grace  I commend  you  all.’ 
He  died  on  the  4th  of  October  1226,  in  the  forty-fifth  year  of  his  age, 
the  twentieth  from  his  conversion,  and  the  eighteenth  from  the  institu- 
tion of  his  Order.  He  was  solemnly  canonised  by  Pope  Gregory  IX. ; 
and  on  the  15th  of  July  1229  his  body  was  removed  to  the  magnificent 
church  which  the  citizens  of  Assisi  had  built. in  his  honour,  the  Pope 
himself  and  many  Cardinals  attending.  Such  was  the  honour  given  to 
one  who  scarcely  twenty  years  before  had  been  pelted  with  mud  as  a 
madman  in  the  streets  of  Assisi. 

§ 72.  St.  Dominic  and  the  Order  of  Friars  Preachers . 

The  preceding  narrative  of  the  rise  and  growth  of  the  Order  of  St. 
Francis,  the  twin  brother  in  sanctity  of  the  great  saint  who  was  the 
founder  of  the  Order  of  Friars  Preachers,  has  anticipated,  in  a great 
measure,  much  that  we  should  otherwise  have  had  to  relate  of  the  similar 


292 


rise  and  growth  of  the  work  of  St.  Dominic.  Both  were  the  founders 
of  essentially  missionary  orders ; and  so  entirely  did  St.  Dominic  under- 
stand the  aim  and  design  of  his  own  institute  to  he  akin  to  that  of  St. 
Francis,  that  there  is  a record  of  his  having  once  expressed  to  St.  Francis 
his  desire,  had  it  been  possible,  that  both  might  have  been  brought  to 
serve  under  one  common  rule. 

Dominic  was  the  third  son  of  Felix  and  Jane  Gusman,  a noble 
Spanish  family,  who' possessed  a landed  estate  in  the  valley  of  the  Douro, 
in  the  midst  of  which  stood  the  little  village  of  Calaroga,  together  with 
the  family  castle  of  the  Gusmans,  where  Dominic  was  born,  a.d.  1170. 
His  first ; studies  were  directed  by  his  uncle,  who  was  the  parish-priest 
of  Gumiel  d’lzan,  the  nearest  market-town  to  Calaroga ; and  afterwards, 
at  the  age  of  fifteen,  the  young  Dominic  became  a student  at  the  Uni- 
versity of  Palencia,  where  he  continued  his  studies  for  ten  years.  A 
beautiful  trait  is  recorded  of  his  student-days  at  the  university.  Spain 
was  visited  by  a famine  while  Dominic  was  at  Palencia,  and  in  order 
that  he  might  have  the  more  to  contribute  to  the  relief  of  the  starving, 
the  young  student  sold  his  books,  saying  to  those  who  tried  to  dissuade 
him,  ‘ How  can  I be  studying  on  dead  skins,  when  there  are  living  men 
dying  of  hunger  V 

It  was  as  the  friend  and  companion  of  Don  Diego,  Bishop  of  the 
diocese  of  Osina,  that  Dominic  was  introduced  to  the  scene  of  the  mis- 
sionary labours  which  led  to  the  foundation  of  the  Order  of  Friars 
Preachers.  Dominic,  who  had  now  passed  through  his  studies,  had 
been  ordained  priest  and  installed  as  canon  in  his  diocese,  was  chosen 
to  accompany  his  bishop  on  an  embassy  with  which  he  was  charged  to 
the  Court  of  Denmark.  Their  route  lay  through  the  south  of  France ; 
and  here  Dominic  first  had  an  opportunity  of  becoming  acquainted  with 
the  Albigensian  heresy,  which  was  then  devastating  the  south  of  France. 
On  his  return  from  Denmark,  Dominic  remained  behind  in  the  heart  of 
the  country  where  this  heresy  prevailed,  and  founded  a sisterhood,  at- 
tached to  the  church  of  Notre  Dame  de  la  Prouille,  which  devoted  itself 
particularly  to  the  education  of  young  girls. 

§ 73.  St  Dominic  receives  the.  Rosary  from  the  Blessed  Virgin , and 

preaches  it  • with  great  success . He  obtains  the  verbal  approbation  of 

his  Order  from  Pope  Innocent  III.  His  sixth  journey  to  Rome ; and 

his  holy  death  in  Bologna , August  4 th,  1221. 

Dominic,  distressed  at  seeing  the  adverse  cause  gaining  ground  more 
and  more,  in  spite  of  all  the  efforts  which  were  made  to  reclaim  the 
people,  betook  himself  with  the  most  earnest  prayers  to  entreat  the 
aid  of  the  Blessed  Virgin,  that  it  might  be  made  known  to  him  by  what 
means  this  heresy,  by  which  her  own  honour  and  prerogatives  were  denied 
and  assailed  in  the  most  impudent  manner,  might  be  most  effectually 
resisted.  We  learn  the  way  in  which  his  prayer  was  heard  from  the 
lesson  in  the  Roman  Breviary  for  the  Feast  of  Rosary  Sunday.  The 


293 


Blessed  Virgin  herself  told  him  to  preach  the  devotion  of  the  rosary,  ^ 
promising  that  it  would  prove  a means  of  most  singular  efficacy  against 
the  progress  of  the  errors.  It  was  wonderful  to  see  with  what  fervour 
of  mind  and 
with  what  suc- 
cess Dominic 
executed  his 
new  task.  Be- 
ing one  who 
was  eminently 
formed,  both 
by  nature  and 
by  grace,  for 
the  work  of  a 
preacher,  we 
may  almost 
imagine  our- 
selves carried 
hack  to  the 
times  when, 
with  the  ro- 
sary in  his 
hand,  Dominic 
might  have 
been  seen  to 
take  his  stand 
before  multi- 
tudes, gather- 
ed about  him 
in  the  market- 
places and  on 
the  high-roads, 
setting  before 

his  hearers  each  sacred  mystery  in  its  turn  in  the  plainest  and  the  most 
forcible  language,  taking  care  to  impress  upon  all  the  Apostle  Paul’s 
rule:  ‘I  will  pray  with  the  spirit,  and  I will  pray  with  the  mind  also’ 

(1  Cor.  xiv.  15). 

1ST o efforts  of  St.  Dominic,  however,  were  allowed  to  prevail  to  avert  the 
calamity  of  a recourse  to  arms.  A crusade  was  proclaimed  under  Simon 
de  Montfort,  which  invaded  Languedoc ) and  for  some  years  Dominic’s 
work  was  all  hut  put  on  one  side  by  the  horrors  of  a war,  which  was 
carried  on  by  both  sides  with  varying  success.  In  the  year  1215,  two 
wealthy  citizens  of  Toulouse  made  him  the  present  of  a house,  and  joined 
themselves  to  him  for  the  purpose  of  following  his  way  of  life.  Shortly 
after  this  four  others  came  to  them ; and  when  their  number  still  in- 
creased, Dominic  determined  to  go  to  Pome  to  obtain  the  approbation  of 


ST.  DOMINIC  RECEIVES  THE  DEVOTION  OF  THE  ROSARY  OF  THE 
BLESSED  VIRGIN. 


294 


Pope  Innocent  III.  for  the  rising  institute.  The  Pope  received  him  with 
the  greatest  kindness,  and  encouraged  him  to  proceed  with  his  work ; 
told  him,  as  he  had  told  St.  Francis,  to  return  home  and  choose  some 
existing  rule,  and  afterwards  to  come  again  for  a more  formal  approbation. 

It  was  on  this  occasion  that  the  two  great  saints  met  each  other  for 
the  first  time.  St.  Dominic  was  praying  one  night,  according  to  his 
usual  custom,  when  he  saw  in  a vision  Jesus  Christ  full  of  anger  against 
the  world,  and  His  Blessed  Mother  present  two  men  to  Him  to  appease 
His  anger.  In  one  of  the  men  he  recognised  himself ; but  the  other  he 
could  not  remember  to  have  ever  seen ; still  he  studied  his  appearance 
most  attentively,  and  the  vision  remained  deeply  impressed  on  his  mind. 
The  following  morning,  when  he  was  in  one  of  the  churches  of  Borne, 
he  perceived,  in  the  garb  of  a poor  beggar,  the  figure  of  the  very  man 
whom  he  had  seen  in  his  vision  of  the  preceding  night ; and  running 
to  him,  he  warmly  embraced  him,  uttering  in  a broken  manner  these 
words : ‘ You  are  my  companion ; we  will  walk  together,  and  then  none 
will  be  able  to  prevail'  against  us/  Having  said  this,  he  related  to  Francis 
the  vision  which  he  had  received ; and  again  the  two  saints  embraced. 

Before  Dominic  could  return  to  Borne,  Pope  Innocent  III.  had  de- 
parted to  a better  life,  and  Ilonorius  III.  had  become  his  successor.  This 
Pope  gave  Dominic  still  greater  encouragement,  and  authorised  him  to 
plant  his  Order  wherever  it  might  please  God  to  open  the  way  for  them. 
On  the  Feast  of  the  Assumption,  1217,  Dominic  held  a general  chapter 
in  the  church  of  La  Prouille ; and  in  a manner  exactly  similar  to  the  plan 
adopted  by  St.  Francis,  his  sixteen  companions  were  distributed  up  and 
down  in  different  parts  of  Europe,  the  same  Divine  blessing  and  power 
of  increase  accompanying  them  wherever  they  went. 

Dominic  was  seized  by  his  last  sickness  in  Venice,  in  1221,  the  year 
after  that  in  which  he  had  held  the  general  chapter  of  his  Order  in  Bologna, 
which  now  numbered  more  than  sixty  flourishing  houses  in  different  parts 
of  Europe,  and  formed  eight  provinces,  under  their  respective  provincials. 
Finding  his  malady  increase,  he  begged  his  brethren  to  carry  him  back 
to  Bologna ; a task  which  was  accomplished  not  without  difficulty.  Here, 
though  in  a dying  state,  he  refused  to  be  laid  in  bed ; but  still  continu- 
ing to  wear  his  woollen  habit,  he  caused  all  the  brethren  to  be.  sum- 
moned around  him,  and  telling  them  of  the  grace  of  virginity  which  he 
had  been  able  to  preserve  by  the  mercy  of  God,  he  cautioned  all  who 
desired  to  preserve  the  same  grace  to  be  extremely  watchful  into  what 
company  they  came ; and  then,  with  his  last  words  commending  them 
to  the  providence  of  God,  he  said,  6 This  is  the  inheritance  that  I leave 
you : “ Have  charity  one  with  another,”  preserve  humility,  and  make 
poverty  your  possession/  Shortly  after  this  the  community  was  called 
together  to  be  present  at  his  death,  and  to  recite  the  Prayers  for  a.Dying 
Soul.  When  they  came  to  the  words,  * Come  to  his  aid,  ye  saints  of 
God;  come  to  meet  him,  ye  angels  of  God;  receive  his  soul,  and  bear  it 
into  the  presence  of  the  Most  High/  his  lips  moved  for  the  last  time,  and 


i 


295 


his  hands  were  clasped  towards  heaven.  He  was  solemnly  canonised  hy 
Pope  Gregory  IX.,  on  July  12th,  1834;  and  his  festival  is  now  kept  by 
the  universal  Church  on  August  4th,  the  day  on  which  he  departed  to 
receive  the  reward  of  his  labours. 

§ 74.  Protestantism , or  the  great  departure  from  the  faith  of  the  Church , 

the  sign  which  is  to  precede  the  end  of  the  world . A brief  account  of 

Martin  Luther  omd  the  schism  of  the  sixteenth  century . 

St.  Paul,  writing  to  the  Thessalonians,  says,  6 Be  not  frightened,  as 
if  the  day  of  the  Lord  were  at  hand.  . . . Let  no  one  seduce  you  by  any 
means  ; for  except  there  first  come  a departure,’  &c.  If  it  be  true  that 
St.  Paul  is  here  calming  the  fears  of  the  Thessalonians,  who  appear  to 
have  thought  the  end  of  the  world  close  at  hand,  still  it  is  plain  that 
the  older  the  world  grows,  the  nearer  it  must  be  approaching  to  its  end ; 
and  we  may  consequently  begin  to  look  out  for  the  sign  of  the  general 
great  departure  from  the  faith  of  which  St.  Paul  speaks. 

There  is  something  worthy  of  being  carefully  observed  as  regards  the 
Protestantism  which  began  in  the  sixteenth  century  to  cause  whole 
nations  and  peoples  to  renounce  the  faith  and  discipline  of  the  Catholic 
Church.  But  as  other  great  heresies,  such  as  that  of  Arius,  have  had  a 
similar  ruinous  effect,  in  causing  a great  falling  off  from  faith  without 
the  end  of  the  world  following  in  their  wake,  Protestantism  cannot  simply 
for  this  reason  by  itself  be  understood  to  be  the  sign  to  which  St.  Paul 
refers.  What  is  remarkable,  however,  in  Protestantism  is,  that  though 
Dr.  Martin  Luther  and  the  others  who  were  leaders  at  the  time  formed 
sects,  the  disciples  of  which  called  themselves  by  the  names  of  their 
masters — as  Lutherans  from  Luther,  Calvinists  from  Calvin — Protest- 
antism has  long  ago  ceased  to  be  the  name  of  any  particular  doctrine. 
Lutherans,  Calvinists,  Anabaptists,  Socinians,  and  all  the  different  sects 
which  arose  at  this  time,  as  regards  what  is  meant  by  Protestantism,  are 
just  as  good  Protestants  the  one  as  the  other.  They  may,  and  do,  dis- 
pute with  each  other  about  what  is  to  be  held  to  be  true,  as  Christian 
doctrine  , but  as  regards  Protestantism  they  are  all  quite  agreed.  How 
come,  then,  those  who  are  completely  at  war  with  each  other  about  Chris- 
tian doctrine  to  agree  completely  about  4 Protestantism’  ? The  reason  is, 
that  Protestantism  proper  has  but  one  solitary  doctrine  and  one  solitary 
precept — viz.  < Depart  from  the  Roman  Church All  who  satisfy  this 
one  precept  entitle  themselves  to  the  name  of  ‘ Protestant.’  It  is  true 
that,  up  to  the  present  time,  those  who  have  protested  against  the  Eoman 
Church  have  generally  had  the  credit  of  deserving  to  be,  in  some  way  or 
other,  known  as  Christians ; but  this  is  rapidly  ceasing  to  be  the  case. 
‘ Protestantism’  has  now  come  to  be  the  name  of  the  confederacy  of 
almost  all  without  exception  whose  cry  is,  ‘ Depart  from  the  Eoman 
Church  ’ so  that  there  would  seem  to  be  no  rashness  in  recognising  it 
as  the  departure  ( discessio ) which  St.  Paul  points  to  as  the  sign  indicat- 
ing the  world  to  be  drawing  to  a close. 


296 


Martin  Luther  was  the  son  of  a poor  miner,  and  was  horn  at  Eisleben, 
in  northern  Germany,  on  the  10th  of  November,  a.d.  1483.  At  an  early 
age  he  was  remarkable  for  unusual  natural  capacities,  and,  amongst  other 
gifts,  for  that  of  a beautiful  voice  and  a taste  for  music.  During  the 
Christmas  seasons  many  were  the  little  donations  which  he  picked  up 
as  a carol-singer,  to  assist  him  in  prosecuting  his  studies  as  a poor  stu- 
dent. In  the  year  1505  he  became  an  Augustinian  monk  in  the  town  of 
Erfurt,  in  consequence  of  the  fits  of  terror  which  he  frequently  experi- 
enced from  meditating  on  the  wrath  of  God,  and  on  the  various  instances 
in  which  it  had  been  displayed  within  the  reach  of  his  own  observation. 
In  1508  r he  was  removed  to  another  Augustinian  house  in  Wittemberg, 
where  he  graduated  as  bachelor,  and  afterwards  as  doctor,  in  the  uni- 
versity which  had  lately  been  founded  there.  What  was  secretly  work- 
ing in  his  mind  appears  from  various  letters  which  he  wrote  at  this  time 
to  his  former  prior  in  the  monastery  in  Erfurt,  in  which  he  denounces 
in  the  strongest  terms  the  prevailing  course  of  studies  that  was  generally 
received,  evincing  a most  marked  and  particular  hostility  against  Aris- 
totle, whose  philosophy  St.  Thomas  of  Aquin  has  all  but  incorporated 
with  the  Christian  theology.  Luther’s  hatred  of  the  great  Greek  philo- 
sopher went  to  the  length  of  saying,  4 that  if  he  had  not  known  him  to 
have  been  a man,  he  should  have  had  no  scruple  in  calling  him  a devil.’ 
In  the  year  1510  he  had  occasion  to  go  to  Eome  on  the  business  of  his 
Order;  and  of  this  journey  he  himself  gives  us  an  account  in  his  com- 
mentary on  the  117th  Psalm:  ‘I  was  at  that  time  such  a dead  sort  of 
saint,  that  I ran  through  all  the  churches  and  the  catacombs,  and  be- 
lieved in  everything  that  was  told  me  there.  I celebrated  also  some  ten 
Masses  or  more  in  various  churches,  my  chief  sorrow  being  that  my 
father  and  mother  were  not  dead ; for  I would  gladly  have  delivered 
them  out  of  purgatory  by  my  Masses  and  other  good  works  and  prayers.’ 

A few  years  later,  a certain  John  Tetzel,  a Dominican  friar,  came  to 
the  university  of  Wittemberg,  where  Luther  had  become  a professor,  to 
collect  money  for  the  rebuilding  the  basilica  of  SS.  Peter  and  Paul  in 
Rome ; and  on  the  eve  of  All  Saints,  1517,  Luther  affixed  to  the  door 
of  the  principal  church  in  Wittemberg  ninety-five  propositions  condem- 
natory of  Tetzel’s  doctrines  real  or  supposed.  This  led  to  a vehement 
dispute  between  the  two.  Tetzel  argued  publicly  against  Luther’s  pro- 
positions, and  obtained  the  degree  of  doctor  from  the  university  of  Erank- 
furt-on-the-Oder  for  what  was  deemed  to  be  his  successful  disputation. 
This  was  the  opening  of  the  flood-gates  of  a strife  of  which  three  centuries 
and  a half  have  not  seen  the  end. 

Pope  Leo  X.  was  not  at  first  disposed  to  attach  much  importance  to 
the  controversy,  regarding  it  as  mere  monkish  quarrelling ; but  on  being 
informed  by  the  Emperor  Maximilian  that  the  case  was  really  serious, 
he  sent  his  legate,  Cardinal  Caietan,  into  Germany.  The  Cardinal’s  mis- 
sion remained  without  any  other  result  than  that  Luther  appealed  from 
the  Pope  to  a General  Council. 


297 

On  the  15th  of  June  1520,  Leo  X.  issued  the  Bull  t Exurge  Domine,* 
condemning  Luther’s  writings;  to  which  Luther  replied  by  an  angry  let- 
ter, declaring  the  Papal  Court  to  be  more  corrupt  than  any  Babylon  or 
Sodom.  This  brought  a sentence  of  excommunication  on  Luther,  the 
copy  of  which  he  burnt  publicly  in  the  market-place  of  Wittemberg.  On 
the  18th  of  April  1521,  he  appeared  before  the  Diet  of  the  empire  at 
Worms,  and  boldly  confessed  the  authorship  of  his  books,  of  which  he 
refused  any  retractation.  The  Diet  passed  on  him  the  sentence  of  out- 
lawry ; but  his  friend  the  Elector  of  Saxony  gave  him  an  asylum  in  the 
castle  of  Wartburg,  where  he  completed  his  translation  of  the  Holy  Scrip- 
tures, and  laid  the  foundation  of  many  subsequent  writings.  So  many 
of  the  German  princes  espoused  Luther’s  cause,  that  he  was  able  to  con- 
tinue for  the  rest  of  his  life  not  caring  for  the  Diet’s  act  of  outlawry. 

Luther  died  on  the  22d  of  February  1546,  at  Eisleben,  the  place  of 
his  birth.  He  had  broken  his  vows  of  monastic  life  in  a marriage  with  a 
nun ; and  towards  the  end  of  his  life  his  mind  and  conscience  appear  to 
have  given  him  no  rest.  Scarcely  any  one  attended  him  to  the  grave ; 
and  the  man  who  had  for  years  perseveringly  vented  nothing  but  bad 
words  and  virulent  contempt  against  the  Eoman  Church,  experienced  in  a 
burial  without  honour  the  truth  of  the  words  of  Isaias,  4 When,  tired  out, 
thou  shalt  leave  off  venting  contempt,  thou  shalt  be  despised.’  Luther’s 
distinguishing  doctrine  was,  that  man  possesses  no  gift  whatever  of  free 
will  to  make  his  own  choice,  aided  by  Divine  grace,  between  good  and 
evil,  but  that  he  is  a mere  clod  of  earth ; God  working  in  some  men, 
through  the  gift  of  faith,  their  election,  and  holding  others,  without 
mercy,  sentenced  to  eternal  reprobation. 

§ 75.  St.  Ignatius  Loyola  founds  the  Society  of  Jesus,  to  defend  the  faith 
of  the  Church  against  the  schism  and  apostasy  of  Luther. 

The  prophet  Ezechiel,  in  his  vision  of  the  Temple,  saw  1 a stream  the 
waters  of  which  came  forth  from  the  sanctuary,  while  on  its  banks  there 
grew  fruit-bearing  trees,  the  leaves  of  which  were  good  for  medicine’ 
(xlvii.  12).  If  God  is  pleased  to  permit  the  free  will  of  men  to  break  His 
compacts,  and  to  trample  upon  His  laws,  His  arm  is  not  shortened,  and 
where  sin  abounds,  grace  can  much  more  abound.  So  great  an  evil  as 
that  which  had  now  broken  in  upon  the  Christian  society  of  Europe 
seemed  to  stand  in  need  of  more  than  the  ordinary  remedies  ; and  in  the 
hour  of  need  a fruit-bearing  tree  grew  up  on  the  banks  of  the  stream  flow- 
ing forth  from  the  sanctuary,  the  leaves  of  which  furnished  the  required 
medicine.  A saint  came  into  the  world,  who  founded  a new  Order  to 
reinforce  the  army  of  those  on  whom  the  duty  of  doing  battle  to  main- 
tain the  cause  of  faith  had  devolved.  This  saint  was  Ignatius  Loyola, 
and  the  Order  which  he  founded  was  the  gifted  and  world- wide  com- 
pany of  the  Jesuits. 

Ignatius  Loyola  was  a Spaniard  of  noble  birth,  from  the  province  of 
Biscay,  and  was  brought  up  by  his  parents  to  the  profession  of  arms. 


298 

When  old  enough,  he  was  sent  to  serve  in  the  Spanish  army,  and  while 
on  duty  he  received  severe  wounds  in  each  of  his  legs  at  the  siege  of 
Pampeluna ; in  consequence  of  which  he  lay  for  many  weeks  upon  a 
sick-bed,  as  if  he  had  been  a prisoner.  In  this  condition  he  sought  to 
while,  away  the  hours  of  his  confinement  by  reading  books,  works 
of  knight-errantry  being  his  favourites.  Put  when  the  supply  of  these 
failed,  he  was  forced  to  betake  himself  to  reading  the  lives  of  saints. 
From  some  subsequent  statements  of  his  own,  which  are  given  at  length 
in  the  narrative  of  his  life  in  the  Acta  Sanctorum  of  the  Bollandistst  it 
appears  that  what  he  read  of  the  saints  forced  him  to  reflect,  and  caused 
him  frequently  to  say  to  himself  as  he  lay  on  his  bed,  ‘ What  if  I were 
to  do  something  of  the  same  kind  as  the  blessed  Francis  and  the  blessed 
Dominic?  This  is  what  St.  Dominic  did,  this  is  what  St.  Francis  did; 

I must  do  the  same  thing.’  Thoughts  of  this  description  remained  fixed 
in  his  mind ; and  when  after  several  months  he  had  at  last  so  far  re- 
covered the  use  of  his  legs  as  to  be  able  to  walk  about  and  to  mount  a 
horse,  he  one  day  told  his  family  that  he  was  going  to  the  little  town  of 
Novareto  to  pay  a visit  to  the  Duke  of  Navarre ; upon  which  he  mounted 
his  horse,  and  never  returned  to  them  any  more.  He  at  first  took  refuge 
in  the  Benedictine  Abbey  of  Montserrat ; and  remaining  there  in  con- 
cealment for  some  time,  at  length,  by  the  advice  of  one  of  the  fathers, 
he  put  on  the  habit  . of  a penitent,  and,  like  another  St.  Francis  of  Assisi, 
he  went  about  begging  his  bread  from  door  to  door.  Fearing,  however, 
that  he  might  probably  be  recognised  and  reclaimed  by  his  family,  he 
retired  to  a^cave  in  the  neighbourhood  of  Manresa,  where,  like  a second 
St.  Benedict,  he  spent  a whole  year  in  solitude.  The  reward  of  this  year 
of  lonely  penance  and  retirement  was  the  book  of  the  Spiritual  Exer- 
cises, the  plan  of  which  was  revealed  to  him  in  his  solitude.  It  is  in- 
teresting to  see  how  the  military  man  peeps  out  in  their  contents ; for 
there  is  this  beautiful  characteristic  in  the  work  of  God,  that  existing 
natural  gifts  are  always  suffered  to  mingle  themselves  with  the  action 
of  Divine  grace,  and  to  be  turned  to  account  in  their  own  way,  so  that 
in  the  hands  of  God  nothing  that  is  naturally  good  has  to  be  wiped 
away  or  destroyed.  Thus  our  Lord  made  His  chief  fisher  of  men  out  of 
an  actual  fisherman ; for  His  great  preacher  of  the  heavenly  riches  to  be 
acquired  by  the  practice  of  poverty  He  took  the  son  of  a keen  and  push- 
ing trader ; and  for  the  founder  of  a new  militia  especially  destined  to  ] 
combat  the  hostile  camp  which  Luther’s  apostasy  called  into  being,  He  i 
chose  a soldier.  In  what  follows  we  have  a genuine  specimen  of  a true 
soldier’s  meditation.  Imagine,  says  the  book  of  the  Exercises , a plain 
near  Jerusalem  where  Jesus  Christ  the  Lord  sets  up  His  standard,  and 
gathers  all  the  good  men  to  Himself,  and  offers  Himself  to  them  as  their 
leader ; and  imagine,  again,  another  plain  near  Babylon,  where  Lucifer 
exhibits  himself  as  the  leader  of  all  the  bad  men  and  the  adversaries. 
The  sequel  of  the  meditation  is  equally  full  of  the  mind  of  the  soldier, 
and  it  concludes  with  a colloquy  addressed  to  the  Blessed  Virgin,  ask-  I 


299 


ing,  through,  her  intercession,  both  to  be  received  into  the  army  and  to 
remain  faithful  under  the  standard  of  J esus  Christ. 

When  St.  Ignatius  left  the  cave  of  Manresa,  he  went  as  a pilgrim 
to  the  Holy  Land ; and  on  his  return  to  Spain  maturer  reflection  and 
observation  had  convinced  him,  that  a proper  course  of  education  was  the 
indispensable  condition  of  benefiting  his  fellow-men.  Accordingly,  by 
a wonderful  triumph  of  Divine  grace,  the  former  soldier  was  now  seen 
submitting  to  learn  Latin  grammar  at  Barcelona  among  a lot  of  boys. 
In  the  year  1528  he  came  to  Paris,  and  entered  himself  as  a student  at 
the  university.  Here,  again,  his  progress  was  literally  fought  out  as 
became  a soldier. 

He  was  accused 
of  diverting  the 
minds  of  his  com- 
panions from 
their  studies,  to 
the  practice  of 
making  medita- 
tions according 
to  his  system  of 
exercises;  and  it 
was  agreed  that 
he  should  be  set 
upon  and  beaten 
by  all  his  com- 
panions ; when 
the  senior  of  the 
class  thought 
better  of  it,  and 
interposed  in  his 
behalf.  On  the 
15th  of  August 
1534,  the  Least 
of  the  Assump- 
tion, the  same 
year  in  which 
Luther’s  version 
of  the  Bible  ap- 
peared, the  fol- 
lowing students 
of  the  Univer- 
sity of  Paris  as- 
sembled in  the 
crypt  of  the 

church  at  Montmartre,  a suburb  of  Paris,  and  received  the  Holy  Com- 
munion from  the  hands  of  Peter  Faber,  the  only  one  of  the  associates 


300 


who  was  in  priest’s  orders ! Francis  Xavier,  James  Lainez,  Alphonsus 
Salmeron,  Nicholas  Bobadilla,  Simon  Bodriguez,  and  Ignatius  Loyola. 
These  seven  vowed  perpetual  chastity  and  poverty,  and  hound  them- 
selves, as  soon  as  their  theological  course  was  finished,  to  repair  to  the 
Holy  Land,  there  to  work  for  the  greater  glory  of  God ; and  in  the  event 
of  their  plan  turning  out  to  he  impossible  within  the  term  of  a year, 
during  which  they  agreed  to  wait,  they  then  hound  themselves  to  go  to 
the  Pope  and  make  an  unlimited  offer  of  their  services  to  him. 

From  this  moment  forward  up  to  the  present  hour,  the  progress  of 
the  work  of  St.  Ignatius  has  proved  irresistible.  The  Pope,  Paul  III,, 
received  them  to  an  audience  in  October  1538,  and  is  said  to  have  ex- 
claimed, on  examining  the  plan  of  their  society,  ‘ Here  of  a truth  is  the 
Spirit  of  God.’  On  the  27th  of  September  1540,  the  Bull  ‘ Regimini 
militantis  Ecclesise’  established  St.  Ignatius’s  work  under  the  title  ‘ So- 
cietas  Jesu,’  and  Ignatius  was  unanimously  chosen  to  be  the  first  general. 

St.  Ignatius  died  in  Rome  on  the  31st  of  July  1556,  and  the  popular 
opinion  which  had  long  proclaimed  his  sanctity  was  almost  immediately 
strengthened  and  confirmed  by  the  miracles  that  were  worked  at  his 
tomb.  In  a.d.  1609  he  was  beatified  by  Pope  Paul  V.,  and  in  1622  he 
was  solemnly  canonised  by  Gregory  XY.  Others  have  risen  up  in  the 
place  of  Dr.  Martin  Luther,  who,  all  the  while  that  they  have  perfectly 
inherited  and  perpetuated  his  hatred  of  the  Popedom,  have  scattered  to 
the  winds  the  attempt  at  a system  of  doctrine  which  he  left  behind  him, 
and  have  both  eclipsed  and  set  aside  his  memory.  Many  sons  and  fol- 
lowers have  in  like  manner  risen  up  in  the  jDlace  of  St.  Ignatius,  but  it 
has  always  been  their  glory  to  be  and  to  be  considered  as  his  sons ; and 
while  they  have  made  it  their  duty  to  preserve  and  to  extend  his  work, 
they  have  never  known  what  it  was  to  be  weary  of  extolling  the  name 
and  the  memory  of  their  founder. 

§ 76.  St.  Francis  Xavier , the  Apostle  of  India  and  Japan. 

Francis  Xavier  was  born  April  7,  1506,  of  a noble  family  in  Spain, 
and,  as  we  have  already  related,  was  a student  at  the  University  of  Paris, 
when  he  became  acquainted  with  his  fellow-student,  Ignatius  Loyola, 
and  one  of  the  seven  members  of  the  society  who  made  their  vows  in 
the  chapel  of  Montmartre.  He  also  afterwards  went  with  Ignatius  to 
Rome.  John  III.,  king  of  Portugal,  hearing  the  new  society  spoken  of 
in  the  most  favourable  terms,  instructed  his  ambassador  at  the  Court  of 
Rome,  Don  Pedro  Mascaregnas,  to  apply  to  the  Pope,  that  six  of  the 
fathers  might  be  sent  to  Portugal.  When  the  Pope  directed  Mascaregnas 
to  make  the  king’s  request  known  to  Ignatius,  the  latter  replied  that 
at  the  very  utmost  he  could  spare  two,  Simon  Rodriguez  and  Nicholas 
Bobadilla.  By  the  disposition  of  Divine  Providence,  which  moulds  at 
will  the  designs  of  men,  Bobadilla,  who  had  been  summoned  back  to 
Rome,  arrived  there  in  such  a condition  as  to  be  plainly  incapable  of 
proceeding  farther ; so  that,  as  Mascaregnas  was  pressed  for  time  and 


301 

obliged  to  depart,  Ignatius  gave  him  Francis  Xavier  in  the  place  of  Boba- 

dilla.  Before  quitting  Borne,  Xavier  had  an  audience  from  Pope  Paul  II 

who  encouraged  him  to  advance  without  fear  m the  path  which  Divine 
Providence  might  open  before  him,  and  to  become,  if  it  should  please 
God,  a great  missionary. 

Xavier  set  sail  in  the  month  of  April  1541  on  board  the  St.  James, 
a vessel  of  war  belonging  to  the  Portuguese  navy,  and  landed  at  Goa 
not  before  May  of  the  following  year.  Arrived  m Goa,  he  was  graciously 
received  by  the  Bishop ; and  finding  that  the  Portuguese  settlers  were 
sunk  in  immorality,  he  saw  that  it  would  be  impossible  to  begin  to  preacfi 
to  the  natives  so  long  as  they  had  the  bad  example  before  their  eyes  ot 
the  European  Christians.  Xavier  accordingly  commenced  his  efforts  to 
reform  the  morals  of  the  Portuguese  by  means  of  their  children ; and  lor 
this  purpose  he  made  it  his  practice  to  go  through  the  streets  of  Goa 
ringing  a bell  as  a signal  for  the  children  to  assemble  themselves  m the 
church  for  catechism.  By  this  means  the  parents  were  at  length  attracted 
to  the  church,  when  Xavier  began  with  prudence  to  show  them  in  what 
points  they  were  living  as  habitual  transgressors  of  the  Christian  law.  in 
a short  time  he  had  separated  400  cases  of  unlawful  marriages,  and  dis- 
cipline began  once  more  to  resume  its  hold  over  the  Portuguese. 

But  we  must  hear  Xavier’s  own  description  of  his  progress.  In  a let- 
ter written  to  the  Society  of  Jesus,  dated  from  Cochin,  12th  of  January 
1524,  he  thus  describes  his  work : ‘ I take  care  to  make  the  people  recite 
the  Creed  oftener  than  any  other  prayer,  telling  them  that  those  only 
are  Christians  who  believe  what  it  contains.  After  explaining  the  Creed 
to  them,  I come  to  the  Ten  Commandments,  to  show  them  that  the 
Christian  law  is  contained  in  the  same  ten  precepts,  which  all  the  world 
is  obliged  to  observe,  and  that  he  alone  is  a good  Christian,  and  one  who 
will  obtain  the  life  eternal,  who  observes  them  exactly  ; and  contrari- 
wise, he  who  despises  a single  one  of  them  is  a bad  Christian,  and  will 
be  eternally  damned,  except  he  repents.  The  astonishment  of  both  neo- 
phyte and  pagan  is  at  its  height  when  they  perceive  the  holiness  of  the 
Christian  law  and  its  perfect  conformity  with  reason.’  St.  Francis  Xavier 
then  gives  an  account  of  his  method  of  making  the  people  sing  the  vari- 
ous articles  of  the  Creed  and  the  Ten  Commandments ; and  one  most  in- 
teresting passage  of  his  letter  describes  the  manner  in  which  the  children 
seconded  his  words  : ‘ I have  the  greatest  confidence  that,  with  the  help 
of  God,  these  children  will  be  vastly  better  than  their  parents ; for  they 
manifest,  a prodigious  desire  for  instruction,  and  a wonderful  zeal  in  in- 
structing others.  Such  is  the  hatred  they  have  for  idolatry,  that  they 
cannot  bear  to  look  at  the  idolaters ; and  if  they  see  their  own  parents 
render  any  honour  to  an  idol,  they  will  not  hesitate  to  take  them  smartly 
to  task,  and  to  come  and  bring  me  word.  The  moment  I hear  of  any 
sacrifices  having  been  offered  in  any  of  their  houses,  I take  with  me  a 
great  group  of  children,  who  heap  upon  the  demon  far  more  outrages  and 
insults  than  he  has  received  honour  from  their  parents.  These  same 


302 


children  of  their  own  accord  wage  a complete  war  of  extermination 
against  the  idols.  They  upset  them,  mutilate  them,  break  them,  spit  at 
them,  trample  them  under  foot,  and  spare  them  no  kind  of  ill-treatment.  ’ 

To  follow  our  great  apostle  through  all  the  various  provinces  of  Hin- 
dustan and  the  adjoining  lands,  which  he  traversed  chiefly  on  foot,  and 
to  speak  of  all  the  miraculous  powers  which  God  gave  to  him,  would 
surpass  our  limits,  and  belong  to  a complete  biography ; but  before  we 
hasten  to  accompany  our  saint  to  Japan,  we  must  see  him  engaged  in  a 
dispute  with  the  Brahmins,  who  are  the  sacerdotal  caste  of  the  Hindus. 
These  men,  he  says  in  the  letter  above  quoted,  were  the  greatest  enemies 
of  the  truth,  and  but  for  the  fear  of  the  Brahmins,  the  whole  population 
would  have  been  converted.  4 One  day/  Xavier  writes,  6 the  idea  came 
into  my  mind  to  enter  the  grounds  of  one  of  their  temples,  where  was  a 
college  of  some  200  Brahmins,  several  of  whom  came  to  converse  with 
me.  After  a very  lengthy  preliminary  of  ceremony  on  either  side,  I asked 
them  to  tell  me  to  what  precept  did  their  gods  attach  future  beatitude, 
and  what  it  was  that  they  were  obliged  to  do  in  order  to  obtain  an  eternal 
life  of  happiness.  After  debating  a long  time  who  should  answer  me,  an 
old  man  of  the  party  was  put  forward  to  make  their  reply,  which  he  did 
by  asking  me  the  counter-question,  what  the  God  of  the  Christians  com- 
manded to  be  done.  Seeing  through  his  intention  to  evade  the  question, 
I said  that  I would  answer  him  on  the  condition  of  his  first  answering 
my  question.  He  then  answered,  that  their  gods  only  required  two 
things — not  to  kill  the  cows,  of  which  they  took  care,  and  to  do  good  to 
the  Brahmins.  Greatly  troubled  at  seeing  how  far  the  devil  had  blinded 
them,  I now  entreated  them  to  listen;  and  God/  continues  Xavier,  ‘ put 
into  my  mind  instantaneously  the  kind  of  reasons  so  perfectly  suited  to 
their  understandings  that  they  expressed  themselves  convinced.’  Yet 
their  being  convinced,  Xavier  tells  us,  did  not  lead  to  their  conversion. 
They  alleged  that  to  change  their  religion  would  make  them  the  talk  of 
the  place,  and  that  they  would  be  reduced  to  noverty,  since  they  lived 
by  their  idols. 

§ 77.  St.  Francis  Xavier  penetrates  into  Japan.  His  death  in  the 
island  of  Sancian. 

A providential  incident  opened  the  way  for  Xavier  to  go  to  J apan 
to  preach  to  the  Japanese.  There  came  into  the  port  of  Malacca  a 
Japanese  afterwards  named  Paul  Anger.  Being  in  a distressed  state  of 
mind,  he  was  brought  to  Xavier,  who  instructed  him,  and  caused  him  to 
be  baptised.  The  result  of  their  conversations  together  was  the  mission 
to  Japan.  Xavier  set  sail  from  Malacca  June  25th,  1549,  and  arrived 
at  Cangoxima  August  15th.  With  the  help  of  Paul  Anger,  Xavier  was 
soon  provided  with  lodgings  in  Cangoxima,  where  he  remained  a whole 
year  preaching  and  working  several  miracles.  Prom  Cangoxima  he  found 
his  way  to  the  capital  city  Myako,  and  converted  immense  numbers  of 
the  Japanese  in  various  parts  of  the  empire,  laying  the  foundations  of  the 


303 


future  Japanese  Church,  the  number  of  whose  martyrs,  of  both  sexes 
and  of  every  age  and  condition,  is  the  wonder  of  Europe,  and  an  unans- 
werable reply  to  the  apostasy  of  the  Protestants.  Xavier  returned  to  Hin- 
dustan after  a stay  of  two  years  and  four  months  in  Japan,  leaving  be- 
hind, as  the  fruit  of  his  labours,  a numerous  company  of  the  faithful,  in 
the  care-of  a number  of  the  fathers  of  the  Society. 

Xavier’s  death  was  worthy  of  a life  thus  completely  offered  to  God  as 
a holocaust.  Desiring  to  penetrate  into  China,  to  preach  there  as  a mis- 
sionary, he  arrived,  after  being  thwarted  by  many  difficulties,  in  the  island 
of  Sancian,  from  whence  the  coast  of  China  was  visible.  Here,  after  be- 
ing betrayed  by  those  who  had  engaged  to  further  his  purposes,  he  was 
seized  by  a fever,  and  confined  to  his  bed  in  a poor  hut  by  the  seaside. 
The  malady  increased,  and  he  became  delirious,  talking  in  his  fits  of  God 
and  of  his  mission  to  China.  In  this  state  he  continued  until  the  2d  of 
December  1552,  when,  at  two  o’clock  in  the  afternoon,  he  died,  pronounc- 


xavier’s  death  on  the  island  of  sancian. 


ing  the  words  in  Latin,  c In  Thee,  0 Lord,  I have  trusted.  I shall  not  be 
confounded  for  ever.’  The  body  of  St.  Francis  was  brought  to  the  Jesuit 
College  in  Goa,  and  in  the  year  1782  it  was  still  incorrupt.  He  was  beati- 
fied by  Paul  Y.,  and  solemnly  canonised  by  Urban  YIII.,  6th  August  1 623. 


304 


f 


§ 78.  St.  Charles  Borromeo  and  St.  Philip  Neri. 

In  connection  with  the  (Ecumenical  Council  of  Trent,  and  its  canonical 
and  statutory  labours  for  a general  reformation,  which  Pius  IY.  con- 
firmed and  ratified  in  all  its  acts  and  decrees  by  the  Bull  ‘ Benedictus 
Deus,’  bearing  date  Eebruary  1563,  two  great  living  reformers  appear  on 
the  scene,  in  the  persons  of  St.  Charles  Borromeo  the  Cardinal  Arch- 
bishop of  Milan,  and  St.  Philip  E’en,  sometimes  called  the  Apostle  of 
Borne,  whose  examples  as  true  reformers  we  must  not  fail  to  oppose  to  the 
delusive  reformation  of  Luther  and  his  adherents.  St.  Charles  Borromeo 
was  a nephew,  by  the  mother’s  side,  of  Pius  IY.,  and  vras  called  to  Borne 
by  his  uncle  the  Pope,  to  receive  ecclesiastical  preferment  in  the  greatest 
abundance.  He  was  made  Archbishop  of  Milan,  Cardinal  Deacon  of  the 
church  of  St.  Yitus,  with  a host  of  other  titles ; but  in  spite  of  all  these 
dignities  and  their  rich  revenues,  Charles  remembered  the  words  of  St. 
Paul : ‘ The  form  of  this  world  passeth  away/  and  ‘ we  shall  all  stand 
before  the  tribunal  of  Jesus  Christ.’  And  while  the  rest  of  the  world 
was  complaining  of  the  favouritism  shown  in  the  advancement  of  a Pope’s 
nephew,  the  nephew  himself  was  leading  a most  mortified  life,  altogether 
taken  up  with  the  care  of  his  diocese.  In  the  plague  which  broke  out 
in  Milan  in  the  year  1576,  St.  Charles  was  not  satisfied  with  stripping 
his  palace  of  all  its  valuables  to  provide  for  the  wants  of  the  poor — he 
attended  upon  the  sick  and  dying  in  his  own  person,  in  order  the  better 
to  set  an  example  for  the  rest  of  the  clergy.  He  made  all  the  arrange- 
ments for  the  relief  of  the  sick,  for  the  burial  of  the  dead,  and  for  pre- 
venting the  contagion  from  spreading.  And  not  satisfied  with  this,  when 
the  sickness  still  continued  to  rage,  like  a second  Aaron  standing  between 
the  living  and  the  dead,  he  went  barefoot  through  the  streets  of  Milan 
with  a rope  round  his  neck,  followed  by  his  chapter,  to  implore  God  to 
spare  his  beloved  city. 

St.  Charles’s  death  was  occasioned  by  a fever,  the  beginnings  of  which 
were  brought  on  through  the  fatigues  of  a visitation  of  the  mountainous 
parts  of  his  diocese,  which  he  performed  for  the  most  part  on  foot.  He 
was  brought  back  from  Arona  to  Milan  in  an  almost  dying  state,  and  on 
the  3d  November  1584,  at  nine  o’clock  in  the  evening,  he  departed  to  a 
better  life,  with  the  words  on  his  lips,  ‘ Lord,  I am  coming,  I am  coming 
quickly.’  He  was  canonised  by  Paul  IY.;  and  the  ‘ Acta  Ecclesiae  Me- 
diolanensis’  during  his  pontificate  are  valued  in  the  Church  as  the  very 
model  of  a wise  reform,  according  to  the  spirit  of  the  Council  of  Trent. 

The  second  great  reformer  who  was  contemporary  with  the  Council  of 
Trent  was  St.  Philip  Neri,  a saint  cast  in  quite  another  mould  from  the 
Archbishop  of  Milan.  St.  Charles  Borromeo  had  shown  in  what  manner 
the  laws  and  the  external  discipline  of  the  Church  might  become,  under 
a wise  and  discriminating  administration,  the  instruments  of  a great  social 
regeneration;  St.  Philip  Neri  found  his  peculiar  weapons  in  the  dissemi- 
nation of  popular  Christian  knowledge,  and  in  the  promotion  of  innocent 


805 


and  intelligent  recreation.  Hence,  while  the  Congregation  of  the  Priests 
of  the  Oratory  which  St.  Philip  Heri  founded  in  Pome  in  1556  contem- 
plated exercises  of  prayer  and  meditation  in  common  as  one  of  its  chief 
ends  with  respect  to  its  own  members,  St.  Philip  proposed  that  labour- 
ing for  the  improvement  of  the  minds  of  the  people  in  general  Christian 
knowledge  should  be  the  service  which  the  congregation  was  to  render 
to  society.  As  to  the  way  in  which  St.  Philip  comprehended  the  proper 
method  of  carrying  his  design  into  effect,  we  shall  best  learn  this  from 
the  report  of  an  eye-witness,  who  describes  the  congregation  as  he  him- 
self saw  it  at  its  work  in  the  saint’s  lifetime.  ‘ I go,’  says  a visitor  to 
Pome,  ‘ to  the  oratory,  where  they  deliver  every  day  most  beautiful  dis- 
courses on  the  Gospel,  or  on  the  virtues  and  vices,  on  ecclesiastical  his- 
tory, or  the  lives  of  the  saints.  Persons  of  distinction  go  to  hear  them, 
— Bishops,  prelates,  and  the  like.  They  who  deliver  them  are  in  holy 
orders,  and  of  most  exemplary  life.  Their  superior  is  a certain  Peverend 
Father  Philip,  an  old  man  of  sixty,  who,  they  say,  is  an  oracle  not  only 
in  Pome,  but  in  the  far-off  parts  of  Italy  and  of  France  and  Spain,  so 
that  many  come  to  him  for  counsel.’ 

It  is  an  interesting  trait  in  this  great  saint’s  life,  that  he  was  known 
to  bear  a particular  affection  for  the  students  of  the  college  which  the 


306 


Pope  had  founded  in  Eome  to  supply  the  oppressed  and  persecuted 
Catholics  of  England  with  a missionary  clergy  • and  whenever  it  hap- 
pened that  they  met  him  in  the  streets  of  Rome,  he  would  most  commonly 
return  their  salute  with  the  words,  ‘ Salvete  flores  martyrum.’  Towards 
the  end  of  St.  Philip’s  life,  it  also  became  customary  with  the  students 
as  they  left  Rome,  on  their  return  to  the  honours  and  dangers  of  their 
missionary  duties,  to  pay  a visit  to  him,  to  ask  his  blessing  and  his 
prayers.  St.  Philip  died  on  the  25th  of  May  1595,  in  the  eightieth  year 
of  his  age ; and  he  was  canonised  by  Gregory  XV.  in  1622. 

§ 79. ' Missionary  enterprise  in  South  America . Father  Anchieta  of 
the  Society  of  Jesus:  and  the  reductions  of  the  Paraguay . 

The  part  of  the  Hew  World  discovered  by  Columbus  where  we  are 
now  to  see  somewhat  in  detail  the  working  of  the  missions  to  the  natives 
of  America  is  the  country  called  the  Brazils,  which  was  first  accidentally 
discovered  by  Don  Pedro  de  Cabral,  the  Portuguese  admiral,  whose 
fleet,  while  on  its  voyage  to  the  East  Indies,  was  driven  out  of  its  course, 
and  made  land  on  the  Brazilian  coast.  Soon  after  its  discovery,  the 
Brazils  became  the  resort  of  numerous  settlers,  attracted  by  its  rivers 
and  harbours  for  shipping,  and  by  its  general  fertility  and  capabilities. 
Anchieta,  of  the  Society  of  Jesus,  who  is  commonly  known  by  the  title 
of  the  Apostle  of  the  Brazils,  was  born  in  the  island  of  Teneriffe,  a.d. 
1533,  and  entered  the  Society  of  Jesus  at  the  age  of  seventeen.  At  the 
age  of  twenty  he  came  to  Brazil,  and  was  soon  employed  in  missionary 
work  among  the  native  Indians.  The  influence  which  Anchieta  acquired 
among  the  Indians,  by  his  seeking  them  out  in  the  woods,  was  turned 
to  good  account  by  him  in  behalf  of  the  settlers,  when,  at  their  request, 
he  went  as  ambassador  to  a tribe  who  threatened  them  with  an  extermi- 
nating war.  On  this  occasion,  however,  Anchieta  did  not  forget  to  re- 
buke his  own  countrymen  most  severely,  and,  in  the  market-place  of 
their  settlement,  he  upbraided  them  publicly.  ‘ It  is  you  who  have 
commenced  the  attack,  contrary  to  your  own  treaties  ! It  is  you  who 
have  made  slaves  of  the  Indians,  contrary  to  the  law  of  nature  ! It  is 
you  who  have  suffered  your  own  friends  among  the  natives  to  eat  their 
prisoners  !’  These  words  of  Father  Anchieta  plainly  show  us  what  was 
the  grand  difficulty  of  the  missions : that  no  sooner  were  the  natives 
somewhat  improved  in  civilisation  and  in  the  arts  of  life,  through  the 
care  which  the  missionaries  bestowed  on  them,  than  their  very  improve- 
ment made  them  more  desirable  acquisitions  as  slaves  by  the  European 
settlers.  Taught  by  long  and  sad  experience,  the  missionaries  determined 
at  last  to  found  a civilisation  among  the  native  Indians  on  the  principle 
of  treating  the  Europeans  as  their  born  enemies.  But  in  order  to  this 
end  it  was  necessary  to  have  direct  authority  from  the  home  government, 
to  obtain  which  the  Fathers  Cataldino  and  Maceta  went,  back  to  Spain. 
To  the  honour  of  Philip  III.  of  Spain  it  must  be  recorded  that  the  ap- 
plication of  the  Jesuit  fathers  was  entirely  successful. 


307 


There  were  at  this  time  among  the  fathers  of  the  Society,  since  the 
days  of  Anchieta,  many  experienced  wanderers  in  the  forests,  well  inured 
to  all  the  hardships  of  forest-life.  And  when  the  sanction  of  the  Spanish 
crown  had  hacked  their  hold  undertaking,  it  became  incumbent  upon 
the  fathers  to  put  forth  all  their  powers  to  prove  that  they  had  not 
hastily  pledged  themselves  to  a plan  which  could  not  he  worked.  Not- 
withstanding, however,  their  success  in  Spain,  many,  and  seemingly 
insuperable,  were  the  difficulties  of  making  a beginning  with  the  Indi- 
ans, who  were  the  persons  directly  concerned.  Taught  by  the  experi- 
ence of  full  half  a century  to  look  upon  the  Christian  religion  as  merely 
a specious  decoy  into  slavery  to  the  settlers,  the  natives  in  the  woods 
fled  with  horror  from  their  approach ; and  it  was  only  by  having  recourse 
to  various  inge- 
nious stratagems 
that  at  length 
a beginning  was 
made.  The  fathers 
used  to  erect  a 
large  cross  in  the 
woods,  and  retir- 
ing to  a distance, 
when  they  per- 
ceived, from  keep- 
ing a sharp  look- 
out, that  a group 
of  the  natives  had 
gathered  around 
it,  little  by  little 
a friendly  under- 
standing would  be 
begun  through  a 
single  father  ven- 
turing to  come 
near  them.  The 
meaning  of  the 
cross  was  then  ex- 
plained to  them, 
and  some  verses 
in  their  own  lan- 


A LARGE  CROSS  IN  THE  FOREST  ATTRACTS  THE  NATIVE  INDIANS. 


guage  were  next  sung  to  them  in  a simple  melody,  and  the  invitation 
to  meet  again  at  the  same  spot  repeated.  After  a few  had  been  with 
difficulty  gained  in  this  manner,  the  fathers,  finding  among  them  a won- 
derful aptitude  and  love  for  singing,  taught  them  a number  of  sacred 
tunes ; and  having  thus  formed  a body  of  singers,  they  made  a practice 
of  ascending  and  descending  portions  of  the  river  in  a canoe,  their  con- 
verts singing  the  hymns  and  tunes  which  they  had  been  taught  all  the 


308 


time.  This  stratagem  proved  singularly  effective.  The  natives  came  to 
the  hanks  of  the  river,  attracted  by  a charm  which  they  found  them- 
selves unable  to  resist ; and  when  once  the  fathers  had  full  opportunity 
given  them  to  reassure  the  poor  Indians  that  they  had  nothing  to  do 
with  the  hated  Europeans,  the  work  of  conversion  proceeded  apace. 

Such  labours  and  dangers  as  these,  however,  were  not  the  only  por- 
tion of  the  missionaries.  Some  of  them  occasionally  won  for  themselves 
the  martyr’s  crown  : thus  Father  Lizardi  was  found  in  the  woods  pierced 
with  arrows,  with  his  Breviary  lying  beside  him;  and  on  November  15th, 
1628,  three  fathers — Gonzalez,  Bodriguez,  and  Castillon — fell  the  victims 
of  a conspiracy  of  the  natives.  Still  the  blessing  of  God  evidently  fa- 
voured and  prospered  their  work  ; for  they  succeeded  in  prevailing  upon 
the  natives  to  live  together  under  their  direction ; and  the  first  Christian 
village  was  thus  founded  by  Fathers  Cataldino  and  Maceta,  and  received 


RELIGION  IN  THE  FORESTS  I FIRST  ATTEMPTS  AT  FORMING  A VILLAGE  OF  NATIVE  INDIANS. 


the  name  of  Loretto.  Then  followed,  in  1620,  those  of  ‘ St.  Ignatius’ 
and  the  ‘ Immaculate  Conception,’  and  afterwards  those  of  ‘ St.  Nicholas/ 
‘St.  Francis  Xavier,’  the  ‘Three  Kings,’  and  the  ‘Purification,’  each 
numbering  from  1000  to  3000  souls.  Such,  in  less  than  twenty  years’ 


309 


time,  Was  the  flourishing  condition  of  Guayra,  when  (A.d.  1630)  the  Jesuit 
villages  were  attacked  by  an  armed  force,  composed  of  the  half-breeds,  or 
Mamelukes,  and  several  thousands  of  the  Christian  Indians  were  marched 
off  captives  of  war  to  be  sold  as  slaves  to  the  settlers.  In  vain  did  Ma- 
ceta  and  two  other  fathers  follow  the  march  of  the  captives,  to  console 
the  dying  and  to  obtain  redress  for  the  survivors.  The  efforts  of  the 
Jesuits  in  behalf  of  the  natives  were  looked  upon  with  far  too  much  evil 
suspicion  by  the  local  European  authorities,  and  no  redress  could  be  ob- 
tained. On  perceiving  this,  the  fathers  called  a council  to  deliberate, 
when  it  was  resolved  that  all  the  survivors  should  migrate  from  Guayra 
to  the  Paraguay,  to  be  at  a still  greater  distance  from  the  European  at- 
tacks. Eathers  Montoya  and  Tanno  also  went  to  Spain,  and  obtained 
permission  to  furnish  the  natives  with  firearms  ; so  that  the  new  villages 
of  the  Paraguay  now  became  well-organised  military  colonies,  which  ac- 
knowledged the  suzerainty  of  the  crown  of  Spain,  paying  a yearly  capi- 
tation tax,  and  proving  themselves  perfectly  able  to  repel  their  assailants, 
and  to  keep  them  at  a distance.  Erom  this  period  dates  the  great  success 
of  these  missions,  until  the  whole  body  of  the  Jesuit  fathers,  mainly 
through  the  ill-will  of  the  Portuguese  statesman  the  Marquis  of  Pombal, 
and  the  artifices  of  several  other  enemies  and  traitors,  were  taken  away 
about  the  year  1766 ; whereupon  the  work  which  had  been  purchased 
by  so  many  heroic  sacrifices,  added  to  so  many  martyrdoms,  was  found 
to  fall  to  pieces,  and  the  Indians  were  dispersed  again,  some  to  their  woods, 
and  others  to  slavery. 

The  Jesuit  missions  of  the  Paraguay  have  been  very  much  cavilled 
at;  but  still,  so  long  as  they  are  seen  to  have  raised  the  native  Indians 
to  a degree  of  civil  culture  and  social  elevation  which  has  never  been 
surpassed,  and  but  rarely  indeed  equalled  by  the  other  missionaries,  their 
work  appeals  against  all  its  gainsayers  with  perfect  safety  to  the  criterion 
given  by  our  Lord,  ‘ The  tree  is  known  by  its  fruits/  What  these  fruits 
were,  the  Marquis  of  Yallombrosa,  Don  Pedro  de  Eiguaroa,  who  visited 
the  Jesuit  plantations  after  they  had  removed  them  into  the  Paraguay, 
shall  give  us  his  testimony.  Writing  to  the  Eoyal  Commissary  of  Spain, 
he  speaks  of  them  as  follows  : 

‘ You  will  see,  when  you  go  there,  some  real  Christians,  who  appear 
to  be  full  of  the  spirit  of  the  first  times  of  the  Church.  . . . Such  are 
the  riches  which  these  apostolical  men  of  the  hTew  World  are  seeking, 
and  this  is  what  constitutes  the  empire  of  the  Jesuits.  By  their  unex- 
ampled labours  they  are  continually  gaining  subjects  for  Church  and 
king,  who,  before  they  come  into  their  hands,  are  so  savage  as  to  be 
barely  men ; and  yet  out  of  them  they  have  constructed  a republic  which 
is  daily  peopling  heaven  with  saints/ 

§ 80.  St.  Vincent  of  Paul , and  h is  ivories  of  charity  at  home  and  abroad. 

Our  narrative  now  returns  to  Europe,  to  see  a saint  rise  up  in  the 
noble  Christian  nation  of  France,  whose  charity  is  destined  to  embrace 


310 


the  whole  world,  and  whose  practical  wisdom  and  power  of  adapting  his 
resources  to  the  work  which  he  sees  has  to  be  done  is  as  wonderful  as 
his  charity  is  unfailing.  Who  is  there  who  can  avoid  recognising  St.  Vin- 
cent of  Paul  even  in  this  imperfect  description  ? 

St.  Vincent  of  Paul  was  born  on  the  24th  of  April  1576,  in  the  little 
village  of  Pouy,  near  Dax,  south  of  Bordeaux,  and  bordering  on  the  Py- 
renees. His  father’s  name  was  William  of  Paul,  and  his  mother’s  name 
Bertrande  of  Moras.  The  family  were  owners  of  a little  farm,  which  they 
cultivated  themselves,  and  thus  supported  six  children  (two  boys  and  four 
girls),  of  whom  Vincent  was  the  third.  Vincent’s  father,  by  the  sale  of 
two  oxen,  and  such  other  help  as  he  could  get,  contrived  in  the  end  to 
have  his  son  sent  to  Toulouse,  to  study  theology.  Here  he  remained  for 
seven  years,  and  was  ordained  priest  in  the  year  1600.  He  subsequently 
fell  into  the  hands  of  the  Turks,  and  was  sold  as  a slave  in  Tunis  in  the 
following  manner.  Some  business,  the  exact  nature  of  which  is  not  known, 
took  him  to  Marseilles;  and  instead  of  returning  by  land,  a friend,  whose 
acquaintance  he  had  made  in  Marseilles,  persuaded  him  to  take  his  pass- 
age for  part  of  the  way  by  sea.  This  they  did,  and  were  met  on  the  voy- 
age by  three  Turkish  brigantines,  who  boarded  their  vessel  in  spite  of  a 
gallant  resistance,  and  carried  off  the  crew  and  passengers  to  the  slave- 
' market  at  Tunis.  Here  Vincent  was  marched  through  the  town  to  be  sold 
as  a slave,  and  at  length  he  was  got  rid  of  to  a customer,  who  proved  to 
be  a fisherman.  This  man,  finding  his  slave  not  able  to  bear  the  sea-air, 
sold  him  to  a herb-doctor,  who  turned  out  to  be  a very  humane  and  tract- 
able person,  whom  Vincent  calls  a ‘ sovereign  extractor  of  quintessences.’ 
It  was  Vincent’s  lot  after  this  to  pass  into  the  hands  of  several  masters, 
the  last  of  whom  was  a renegade,  who,  strange  to  say,  was  brought  back 
from  his  apostasy  by  the  persuasion  of  his  Turkish  wife.  This  lady  used 
often  to  ask  Vincent  to  discourse  to  her  respecting  the  Christian  religion, 
and  to  sing  to  her  some  of  the  Christian  sacred  melodies.  The  ‘Salve  Re- 
gina’ and  the  psalm  ‘By  the  waters  of  Babylon,’  which  Vincent  used  to 
sing  when  thus  asked,  made  such  an  impression  on  her  mind,  that  she 
told  her  husband  that  he  had  done  a very  unwise  thing  in  forsaking  so 
beautiful  a religion.  These  remonstrances  from  so  unexpected  a quarter 
led  eventually  to  the  result  that  the  renegade  escaped  back  with  Vincent 
to  Prance,  where  the  former  was  reconciled  to  the  Church,  while  Vincent 
found  his  way  to  Rome.  Vincent  after  leaving  Rome  journeyed  to  Paris, 
where  he  remained  some  time  in  various  employments,  at  last  retiring 
to  live  as  a boarder  with  the  fathers  of  the  Oratory  in  that  city ; from 
whence  he  used  to  go  to  serve  the  parish  of  Clichy,  about  a league  from 
Paris.  In  the  year  1613  he  went  to  reside  as  private  tutor  in  the  family 
of  the  Count  de  Joigni,  with  whom  he  remained  for  twelve  years.  Dur- 
ing this  period  »he  founded  the  Confraternity  for  the  Relief  of  the  Poor 
which  has  since  become  so  famous. 

Vincent’s  next  great  work  was  to  found  the  Congregation  of  the  Priests 
of  the  Mission,  commonly  known  as  Lazarists  from  the  house  of  St.  La- 


311 


zarus,  to  which  lie  removed  with  his  fathers  in  the  year  1632,  when  the 
College  des  bons  Enfants  had  become  too  small  for  them. 

The  work,  however,  for  which  Vincent’s  name  will  be  most  beloved 
over  the  whole  world  is  the  foundation  of  the  Sisters  of  Charity.  Louisa 
de  Marillac,  the  widow  of  Le  Sieur  Legras,  placed  herself  under  the  di- 
rection of  Vincent,  to  be  employed  in  works  of  charity.  Vincent’s  first 
thought  was  to  revive  the.  confraternities  of  the  ladies  of  charity  through- 
out the  town  and  country  parishes ; but  experience  showed  that  the 
duties  to  be  undertaken  were  disproportioned  to  the  spiritual  aids  and 
encouragements  that  could  be  supplied  by  mere  membership  in  a confra- 
ternity, the  persons  thus  associated,  living  by  themselves  apart,  without 
being  able  to  afford  each  other  the  help  and  consolations  of  mutual  so- 
ciety. Vincent,  therefore,  made  selection  of  a few,  whom  he  placed 
with  Madame  Legras,  to  try  the  experiment  if  they  could  be  formed  to 
the  discipline  of  the  community  life,  in  which  mental  prayer  would  be 
combined  with  attendance  upon  the  sick.  From  these  humble  begin- 
nings came  to  be  formed  the  now  world- wide  community  of  the  Sisters 


THE  SISTER  OF  CHARITY  BRINGS  RELIEF  TO  A DISTRESSED  FAMILY. 


of  Charity  on  which  the  benediction  of  suffering  humanity  rests  wherever 
Divine  Providence  directs  its  footsteps. 


312 


We  cannot  recount  a hundredth  part  of  Vincent's  wise  and  good  works, 
and  must  hasten  to  the  close  of  his  life.  In  his  declining  years  he  was  a 
great  sufferer,  and  he  gently  breathed  his  last  on  the  27th  of  September 
1660;  encouraging  his  fathers  with  the  words,  ‘He  that  has  begun  a 
good  work  in  you  will  perfect  it.' 

§81.  The  French  Revolution  and  the  military  Empire  of  the  first 

Napoleon.  End  of  the  thousand  years'  duration  of  the  Holy  Ro- 
man Empire,  a.d.  1806. 

The  prophet  Daniel,  when  called  into  the  presence  of  the  king  Bal- 
tassar,  reminded  him  in  the  presence  of  his  court  of  the  judgment  which 
had  befallen  his  father,  to  make  him  to  know  ‘ that  the  Most  High  hath 
power  in  the  kingdom  of  men,  and  raiseth  up  over  it  whomsoever  He 
will.'  When  Louis  XIV.  of  France  uttered  the  words,  ‘ Eetat  c'est  moi!} 
‘ I am  the  State  \’ — he  little  thought  that  the  fatal  pride  and  arrogance 
of  his  claim  would  bring  on  his  family  the  Divine  judgment  of  the  exe- 
cution of  his  great-grandson  Louis  XVI.  on  the  scaffold,  and  on  his 
country  the  extinction  of  legitimate  monarchy  in  an  ocean  of  bloodshed 
and  civil  commotion. 

The  storm  commenced  in  the  Parliament  or  General  Assembly  of  the 
States,  the  same  that  in  former  times  had  been  the  servile  instrument  of 
the  royal  resistance  to  the  Sovereign  Pontiff,  and  which  was  now  to  be- 
come the  destroyer  of  the  throne,  and  the  murderer  of  the  clergy  and  the 
nobles.  The  revolutionary  faction,  whose  members  were  chiefly  in  the 
tiers  etat , or  the  commonalty,  gained  the  preponderance  by  introducing 
the  system  of  individual  voting.  From  this  they  proceeded  to  their  master 
manoeuvre,  the  formation  of  a civil  constitution  of  the  clergy,  according 
to  which,  among  other  similar  provisions,  the  promotion  to  vacant  sees 
was  explicitly  removed  from  the  control  of  the  Sovereign  Pontiff.  Louis 
XVI.  found  no  prelate  in  his  kingdom  courageous  enough  to  advise  him 
to  resist,  and  he  appended  his  signature  to  it.  After  the  document  had 
been  signed  by  the  king,  the  Bishops  and  clergy  manifested  their  repug- 
nance to  accept  it;  and  the  General  Assembly  passed  a decree  that  every 
Bishop  and  parish-priest  who,  on  the  expiration  of  a fixed  term,  had  re- 
fused to  swear  the  oath  of  allegiance  to  the  civil  constitution  after  having 
been  summoned  to  do  so,  should  be  deemed  to  have  resigned  his  post, 
which  was  to  be  immediately  treated  as  vacant,  and  filled  up.  By  this  act 
of  the  Assembly  the  whole  body  of  the  clergy  were  forced  into  a position 
of  direct  antagonism  to  the  revolutionary  party,  and  from  this  moment  a 
general  persecution  menaced  all  ranks  among  both  clergy  and  laity. 

It  is  impossible  to  recount  the  horrors  of  the  persecution  which  was 
now  commenced  in  the  name  of  liberty  and  the  rights  of  free  citizenship. 
The  dominant  faction,  perceiving  that  the  clergy  were  the  barrier  to  their 
attainment  of  supremacy,  resolved  on  the  policy  of  hounding  on  the  peo- 
ple against  the  priests  who  refused  the  oath,  as  the  declared  enemies  of 
their  country.  The  scenes  of  bloodshed  and  cruelty  which  from  this  mo- 


813 


ment  desolated  France  baffle  description.  A general  massacre  of  priests 
was  perpetrated  in  cold  blood  in  the  garden  of  the  convent  of  the  Cannes 
. — and  those  who  were  confined  in  the  Abbaye  and  the  Seminary  of  St. 
Firmin  shortly  afterwards  shared  the  same  fate. 

Louis  XVI.  was  seized  by  a tumultuous  mob  in  his  palace  of  Ver- 
sailles, and  brought  a prisoner  to  Paris;  and  on  the  21st  of  January 
1793  he  was  taken  from  his  prison  to  the  scaffold,  and  beheaded  under 
the  guillotine.  Social  disorder  after  this  reached  its  height,  and  a reign 
of  terror  set  in,  the  records  of  which  are  written  in  the  blood  of  an  in- 
calculable number  of  innocent  victims. 

At  length  the  mercy  of  God  was  pleased  to  restore  order  and  security 
of  life  and  property  to  the  people  of  France,  by  means  of  a military  des- 
potism. Napoleon  Bonaparte  rose  to  military  eminence  in  the  service  of 
the  Republic,  and  after  getting  himself  elected  First  Consul,  he  seized 
upon  the  imperial  power,  when  it  became  the  turn  of  the  other  nations 
of  Europe  to  participate  in  the  scourge  which  had  devastated  France ; 
for  they  were  now  overrun  by  French  armies.  Pope  Pius  VII.  was  sacri- 
legiously seized  by  Napoleon,  and  kept  a prisoner  at  Fontainebleau.  Yet 
here,  again,  St.  Paul’s  words  are  seen  to  be  verified  : 6 God  is  not  mocked ; 
the  things  that  a man  sows,  the  same  shall  he  also  reap.’  Napoleon 
thought  that  he  was  strong  enough  to  convert  the  Rock  of  St.  Peter  into 
an  instrument  for  gaining  universal  dominion  into  his  own  hands ; and 
it  is  worthy  of  note,  that  his  end  was  such  as,  singularly  enough,  to 
match  so  arrogant  a design.  For  he,  who  thought  to  make  use  of  St. 
Peter’s  Rock  for  his  own  purposes,  found  himself  confined  on  a little 
rock  in  the  middle  of  the  Atlantic  Ocean,  where  he  went  out  of  the  world 
an  unhonoured  and  an  uncared-for  captive,  leaving  a memory  behind  him, 
among  the  Christian  nations,  very  similar  to  that  of  Attila,  as  another 
scourge  of  God.  In  the  year  1806,  August  6th,  the  Emperor  Francis  II., 
in  obedience  to  an  injunction  from  the  irresistible  Napoleon,  formally 
abdicated  the  crown  of  the  Holy  Roman  Empire,  which  thus  became 
finally  dissolved,  after  an  existence  of  a thousand  years  from  the  corona- 
tion of  Charlemagne.  It  had  for  some  time  ceased  to  fulfil  the  sacred 
purposes  for  which  it  had  been  instituted,  and,  like  the  degraded  and 
degenerate  throne  of  the  C&sars  of  Constantinople,  it  was  also  broken  in 
pieces  by  the  strong  hand  of  a military  aggressor. 

§ 82.  St.  Alphonsus  Liguori  and  St  Paul  of  the  Cross . 

Two  remarkable  saints  now  appear  on  the  scene ; and  in  addition  to 
the  edification  of  their  holy  example,  we  shall  have  the  farther  interest 
of  being  able  to  study  their  work  as  a fresh  proof  of  the  designs  of  God, 
determined  to  retain  the  people  of  Europe  in  their  allegiance  to  the 
Christian  cause,  in  spite  of  all  the  craft  and  power  of  the  infidel  and 
Antichristian  party.  The  saints  we  speak  of  are  St.  Alphonsus  Liguori 
and  the  Blessed  Paul  of  the  Cross,  the  respective  founders  of  the  Re- 
demptorist  and  the  Passionist  Congregations. 


314 


St.  Alphonsus  Liguori,  the  son  of  noble  Neapolitan  parents,  was  born 
a.d.  1696,  and  commenced  his  career,  after  receiving  the  usual  polite  edu- 
cation of  his  day,  in  the  profession  of  the  law  as  a public  pleader.  Here 
liis  talents  and  knowledge  appeared  to  be  opening  the  way  to  so  brilliant 
a future,  that  his  father,  intoxicated  with  the  prospect,  was  beginning  to 
look  out  for  the  most  distinguished  match  that  he  could  find  for  his  son, 
when  all  his  worldly  dreams  were  suddenly  dispelled  by  Alphonsus’  in- 
vincible determination  to  abandon  the  career  of  law,  and  to  study  for 
holy  orders.  Alphonsus  was  ordained  priest  in  1725;  and  in  the  year 
1732  the  Congregation  of  the  Most  Holy  Eedeemer  was  begun  at  La 
Scala,  for  the  purpose  of  preaching  missions  in  the  districts  where  the 
country  people  had  fallen  into  a sad  state  of  ignorance  and  vice,  chiefly 
through  the  neglect  and  apathy  of  the  parochial  clergy.  But  we  had  best 
hear  St.  Alphonsus  Liguori’ s own  words,  extracted  from  a circular  which 
he  addressed  to  the  fathers  of  his  congregation  in  the  year  1774,  when 
he  spoke  at  an  advanced  age,  after  long  and  mature  experience : 

4 When  we  go  to  give  a mission  in  any  place,  the  greater  part  of  the 
inhabitants  are,  alas,  out  of  the  grace  of  God,  and  have  forfeited  His 
love ; but  hardly  have  five  or  six  days  passed,  when  many,  as  though 
roused  from  a heavy  sleep,  begin  to  understand  and  to  take  interest  in 
the  instructions  and  the  sermons,  and,  beholding  the  mercy  of  God  of- 
fered to  them,  weep  over  their  sins,  and  conceive  the  desire  of  being 
united  with  God.  Then,  seeing  the  means  of  forgiveness  open  to  them, 
they  detest  the  life  they  before  loved ; a new  light  shines  before  them ; 
they  feel  the  sweets  of  a peace  long  unknown.  Then  they  think  of  con- 
fessing their  sins,  thereby  to  root  out  of  their  souls  those  passions  which 
kept  them  away  from  God.  Where  a Mass  that  lasted  but  a quarter  of 
an  hour  seemed  too  long,  a Bosary  of  five  decades  too  tedious,  half  an 
hour's  sermon  unbearable,  a second  and  third  Mass  are  heard  with  plea- 
sure; and  it  is  a subject  of  regret  that  the  sermon  should  last  but  an 
hour  and  a half,  or  even  two  hours.’ 

St.  Alphonsus  was  withdrawn  for  a time  from  his  congregation,  at  the 
positive  command  of  the  Pope  Clement  XIII.,  to  become  Bishop  of  St. 
Agatha  of  the  Goths.  Pius  YI.  however,  at  his  earnest  entreaty,  allowed 
him  to  resign  his  see,  and  to  return  to  his  congregation.  He  died  pla- 
cidly at  Noceria,  surrounded  by  his  brethren,  on  the  2d  of  August  1789, 
in  the  ninetieth  year  of  his  age.  The  bull  of  his  canonisation  by  Gregory 
XYI.  is  dated  Trinity  Sunday  1839.  St.  Alphonsus  lives  both  in  a nu- 
merous collection  of  popular  works  of  devotion  and  piety,  and  also  in  a 
numerous  body  of  members  of  his  congregation,  who  perpetuate  his  work, 
and  whose  houses  are  now  spread  through  the  chief  countries  of  Europe 
and  in  the  United  States. 

The  Congregation  of  the  Passionists,  or  the  discalced  Clerks  of  the 
Cross  and  the  Passion  of  our  Lord,  was  founded  by  the  Blessed  Paul  of 
the  Cross,  for  a purpose  very  much  akin,  as  we  have  said  above,  to  that 
•of  the  Congregation  of  St.  Liguori,  viz.  to  resist  the  general  apostasy  and 


315 


corruption  of  life  and  morals,  as  missionary  preachers,  although  perhaps 
somewhat  more  directly  as  preachers  of  penance.  Its  founder  was  horn, 
in  the  year  1694,  at  Ovada,  in  the  diocese  of  Acqui,  in  the  present  king- 
dom of  Sardinia.  When  he  was  a young  man  of  twenty-six  years  of  age, 
the  Bishop  of  Alexandria  invested  him  with  a black  habit,  in  memory 
of  the  Death  and  Passion  of  our  Lord,  and  permitted  him  to  occupy  a 
hermitage  near  a village  church,  and  to  preach  penance  in  the  neighbour- 
hood, under  the  name  of  Paul  of  the  Cross.  This  was  the  beginning  of 
the  Congregation  of  the  Passionists.  In  1725,  the  year  of  the  jubilee, 
Paul  received  permission  from  Pope  Benedict  XIII.  to  gather  together 
a congregation,  and  in  1727  he  was  ordained  priest.  In  the  year  1741 
Benedict  XIV.  approved  of  the  congregation,  which  has  since  that  time 
spread  itself  over  the  world  as  a preacher  of  penance  and  reformation  of 
manners.  Its  beatified  founder  passed  to  a better  life  in  the  year  1775 ; 
and  the  congregation  now  has  its  head-quarters  in  Pome,  in  the  Church 
of  the  Holy  Martyrs  SS.  John  and  Paul,  on  the  Ccelian  Hill. 

§ 83.  An  example  of  a missionary  martyrdom  in  the  nineteenth  cen- 
tury, in  the  old  Annamite  empire  in  Asia , a.d.  Nov . 30,  1835. 

We  left  St.  Francis  Xavier  surprised  by  death  in  the  island  of  San- 
cian,  as  he  was  meditating  crossing  over  to  the  Chinese  coast,  to  com- 
mence there  a new  missionary  career  in  China  similar  to  that  which  he 
had  already  accomplished  in  both  Hindustan  and  J apan.  After  the  death 
of  St.  Francis  Xavier,  the  fathers  of  the  society  succeeded  in  establishing 
themselves  in  Canton  in  the  year  1584 ; and  Father  Matthew  Eicci,  by 
the  charm  of  his  superior  learning  and  scientific  acquirements,  gained  ad- 
mission into  Pekin,  the  capital  of  the  empire.  This  had  the  effect  of 
procuring  permission  for  the  fathers  to  spread  themselves  gradually  over 
the  chief  towns  of  the  empire ; and  the  consequence  was  the  continued 
spread  of  the  Catholic  Faith  among  the  Chinese,  which  by  degrees  at- 
tracted other  missionary  orders  in  the  wake  of  the  Jesuit  Fathers.  In 
the  eighteenth  century,  however,  the  imperial  government  began  to  take 
alarm,  and  a very  general  and  bloody  persecution  ensued,  in  which  great 
numbers  edified  the  Church  by  their  glorious  and  courageous  martyrdoms. 

The  jealousy  of  the  Chinese  court  spread  to  the  neighbouring  An- 
namite empire,  of  which  Tonquin  and  Cochin  China  are  the  chief  adja- 
cent provinces.  The  example  we  are  about  to  relate  of  the  martyrdom 
of  the  missionary  Martin  Marchand,  on  November  30,  1835,  will  quite 
sufficiently  serve  the  purpose  of  our  history ; inasmuch  as,  excepting 
the  single  circumstance  that  the  Annamite  language  is  not  the  same  as 
the  Chinese,  the  two  empires  of  China  and  Annam  appear  to  be  twin 
sisters  in  respect  of  their  common  political  hatred  of  the  Catholic  reli- 
gion, the  jealousy  of  their  mandarins,  the  nature  and  refinement  of  the 
instruments  of  torture  they  employ,  and  the  aversion  and  animosity  of 
a large  portion  of  the  heathen  population  against  the  Christian  name. 

Martin  Marchand  was  born  in  the  village  of  Passavant,  near  Yesoul, 


•316 


in  the  diocese  of  Besan$on,  and  was  sent  to  the  mission  in  Cochin  China 
in  the  year  1827.  When  the  persecution  broke  out,  thinking  that  it 
would  not  be  of  long  duration,  M.  l^iarchand  remained  in  the  country, 
concealing  himself  in  various  ways,  as  best  he  could  ; sometimes  in  the 
houses  of  the  Christians,  and  at  others  in  the  woods  and  caves.  While 
thus  continuing  his  missionary  labours,  he  fell  into  the  hands  of  a body 
of  rebels  who  had  raised  an  insurrection  against  the  emperor,  Minh- 
Menh  ; and  these  men,  calculating  that  by  his  means  the  Christians  could 
be  brought  over  to  join  their  side,  carried  him  off  prisoner.  When  the 
rebels  were  driven  to  shut  themselves  up  in  the  fortified  town  of  Gia- 
Dinh,  M.  Marchand  was  carried  along  with  them,  and  for  some  years 
had  perfect  liberty  given  to  him  to  keep  his  chapel  open  for  the  use  of 
the  Christians  in  the  town.  In  the  month  of  September  1835,  however, 
the  royal  army  carried  the  town  by  assault,  and  M.  Marchand  fell  into 
the  hands  of  the  king’s  troops,  who,  glad  of  the  opportunity  for  magni- 
fying their  victory,  classed  him  with  the  rebel  leaders,  and  having  se- 
cured him  by  the  cang,  sent  him  off  with  them  in  a cage  to  Hue,  the 


M.  MARCHAND  IS  SECURED  BY  THE  CANG,  TO  BE  SENT  TO  HUE. 


capital  city  of  the  empire,  and  the  residence  of  Minh-Menh.  When  they 
arrived  at  Hue,  M.  Marchand  was  brought  to  the  mandarin’s  court  to 


817 


be  examined.  He  was  interrogated  as  to  his  participation  in  the  revolt, 
and  asserted  that  he  had  refused  in  the  most  positive  manner  to  sign  any 
letters  inciting  the  Christians  to  join  the  insurgents.  Notwithstanding 
all  his  protestations  of  innocence,  he  was  tortured  by  fixing  red-hot  iron 
pincers  in  the  soft  and  fleshy  parts  of  his  body  the  whole  night  of  the 
17th  October,  to  try  to  force  him  into  an  avowal  of  his  guilt.  At  length, 
after  various  delays  and  questionings,  it  was  decided  that  all  the  pri- 
soners should  be  put  to  death ; and  the  day  chosen  for  the  execution 
was  the  30th  of  November,  St.  Andrew’s-day.  The  proceedings  of  this 
day  commenced  by  their  being  taken  into  the  presence  of  Minh-Menh, 
before  whom  they  were  all  forced  to  prostrate  themselves  to  the  ground. 
After  Minh-Menh  had  cast  a look  at  them,  he  let  a small  flag  drop,  which 
served  the  executioners  as  a signal  to  proceed  with  their  work.  The  five 
sufferers  were  now  secured  with  cords  to  a species  of  wooden  litter,  and 
borne  on  men’s  shoulders  to  the  court-house.  Here  M.  Marchand  was 
set  down,  and  the  red-hot  pincers  were  a second  time  applied  to.his  flesh, 
which  extorted  from  him  a cry  of  extreme  pain.  ‘ Why  does  the  Chris- 
tian religion,’  now  asked  the  mandarin,  ‘ tear  out  the  eyes  of  the  dying?’ 
M.  Marchand,  recovering  himself,  answered,  ‘ It  is  not  true ; it  does  no 
such  thing.’  Again,  for  the  second  and  the  third  time,  the  red-hot  pincers 
were  applied,  and  the  last  question  the  mandarin  asked  was,  ‘What  sort 
of  conjuror’s  bread  is  it  that  you  give  to  those  who  have  confessed,  that 
they  stick  so  determinedly  to  your  religion  V The  missionary  with  his 
last  remaining  strength  answered,  ‘ The  Body  of  our  Lord  Jesus  Christ.’ 
Such,  at  least,  the  catechist  who  was  present  understood  to  have  been  the 
nature  of  his  answers.  When  all  was  ready,  the  cavalcade  set  out  to  Teu 
Deuque,  a Christian  village,  close  to  which  the  execution  was  to  take 
place ; and  when  they  had  arrived  on  the  spot,  the  whole  five  were  taken 
from  the  litters  and  tied  to  five  upright  stakes.  Suddenly  the  drums 
beat,  and  large  pieces  of  flesh  from  the  breast  of  each  criminal  were  seen 
lying  on  the  ground.  The  executioners  come  to  the  martyr’s  legs,  from 
which  again  large  pieces  are  cut.  His  head  is  seen  to  droop ; and  now, 
mandarins,  you  are  at  liberty  to  do  what  more  you  please  : the  soul  of 
the  martyr  is  beyond  your  reach ; he  has  received  a crown  which  you 
cannot  take  away  from  him. 

The  head  of  M.  Marchand,  after  having  been  sent  into  different  parts 
of  the  empire,  to  be  exposed  to  the  view  of  the  populace,  was  afterwards 
pounded  in  a mortar,  and  the  fragments  cast  into  the  sea. 

§ 84.  Pope  Pius  IX.  and  the  icar  of  the  nineteenth  century  against  the 
Catholic  Faith . The  (Ecumenical  Council  of  the  Vatican. 

‘John  Maria  Mastai  Terre  tti,’  the  reigning  Sovereign  Pontiff,  was 
born  of  the  noble  family  of  the  Mastai  Perretti,  on  the  13th  of  May  1792, 
at  Sinigaglia,  in  the  ancient  Duchy  of  Urbino,  one  of  the  Legations  of  the 
Papal  States.  His  father,  Jerome  Mastai  Perretti,  held  a public  office 
( gonfaloniere ) in  Sinigaglia ; and  his  uncle,  Andreas  Mastai,  was  Bishop 


318 


of  Pesaro,  and  had  been  shut  up  by  Napoleon  a prisoner  in  the  fortress 
of  Mantua,  on  account  of  his  stanch  fidelity  to  the  cause  of  Pius  VII. 
When  he  was  quite  a boy,  his  mother  used  to  make  him  add  a ‘Pater’  and 
‘ Ave’  to  the  rest  of  his  night  prayers  for  the  deliverance  of  Pius  VI.,  at 
that  period  the  prisoner  of  the  French  Eepublic,  at  the  same  time  telling 
him  to  pray  for  the  French  people.  The  little  boy,  not  quite  knowing 
what  to  make  of  this  latter  injunction,  said,  ‘ But,  mother,  are  not  the 
French  very  naughty  people,  since  they  keep  the  Pope  in  prison?  Why 
do  you  make  me  pray  for  them?’  The  countess  answered,  ‘ That  is  so 
much  the  more  reason  why  they  should  be  prayed  for;  and  besides,  they 
are  not; the  persons  to  blame  if  the  Pope  is  a prisoner;  it  is  the  naughty 
work  of  their  government.’  6 Then  must  we  pray  for  their  governments 
asked  the  little  boy.  ‘ Certainly.  Do  you  not  know  that  our.  Lord 
prayed  for  those  who  crucified  Him  V 

The  young  John  Ferretti’s  choice  when  he  had  attained  his  nineteenth 
year  wavered  for  a time  between  the  military  and  the  ecclesiastical  state; 
but  having  returned  home  from  a pilgrimage  to  Loretto  cured  of  a seri- 
ous complaint,  he  determined  to  pursue  his  studies  for  the  Church.  On 
being  ordained  priest,  he  became  chaplain  to  a boys’  orphanage  which 
had  been  founded  by  a poor  mason,  devoting  his  private  fortune  to  its 
support.  After  this  he  was  appointed  to  go  with  Mgr.  Muzi,  who  was 
sent  as  legate  to  Chili ; on  which  mission  he  was  absent  two  years,  visit- 
ing various  parts  of  South  America. 

On  his  return  to  Pome,  John  Ferretti  was  made  president  of  the 
board  of  directors  of  the  Institution  of  San  Michele,  and  prelate  and 
canon  of  S.  Maria  in  Via  Lata.  On  the  21st  of  May,  the  archbishopric 
of  Spoleto  fell  vacant,  and  Leo  XII.  nominated  Mgr.  John  Ferretti  to  it. 
On  the  27th  of  December  1832,  Pope  Gregory  XVI.  transferred  him  to 
the  more  important  see  of  Imola ; and  on  14th  of  December  1840,  he 
was  made  Cardinal  by  the  title  of  SS.  Peter  and  Marcellinus. 

Gregory  XVI.  died  on  the  1st  of  June  1846,  when,  as  if  expecting 
troubled  times,  the  College  of  Cardinals  assembled  in  conclave  the  14th 
of  the  same  month,  and  elected  Cardinal  Ferretti  Pope  on  the  morning 
of  Tuesday  the  16th.  It  so  happened  that  it  was  no  other  than  the  Car-, 
dinal  thus  elected  Pope  who  was  making  the  scrutiny  of  the  votes ; and 
terrified  at  discovering  the  burden  about  to  be  imposed  upon  him,  he 
faltered  for  a moment,  and  cried,  ‘ My  brothers,  have  pity  on  me,  have 
pity  on  me  ! I am  not  worthy.’  However,  when  the  time  came  for  the 
Cardinal  Subdean  to  put  the  question,  ‘ Dost  thou  accept  the  election 
which  has  been  made  of  thee  to  the  office  of  Sovereign  Pontiff?’  Cardinal 
Ferretti  replied,  that  he  was  ready  to  conform  to  the  will  of  God,  and 
would  take  the  name  of  Pius  IX. 

The  reign  of  Pius  IX.  has  been  full  of  the  gravest  events  both  in  the 
supreme  government  of  the  whole  Church,  and  in  the  administration  of 
the  small  civil  principality,  the  possession  of  which  secures  to  the  Head  of 
the  Church  the  liberty  and  independence  which  the  Pope  himself  declares 


319 


to  be  necessary  for  his  liberty,  in  order  to  place  the  acts  of  his  govern- 
ment of  the  Church  above  the  suspicion  of  being  dictated  or  influenced 
by  any  undue  political  pressure.  Rome  being  the  city  of  the  world,  iden- 
tified with  memories  of  universal  empire,  there  is  nothing  which  the  ene- 
mies of  God  and  of  the  Catholic  Faith  that  embraces  the  whole  world, 
desire  more,  or  seek  with  greater  tenacity  of  evil  purpose,  than  to  lay  such 
a claim  to  the  possession  of  the  city  of  Rome,  by  which,  as  they  vainly 
think,  they  may  separate  the  Roman  Pontiff  from  his  city,  and  acquire 
for  themselves  a title  to  its  possession.  The  enemies  of  religion,  during 
the  reign  of  Pius  IX.,  have  set  up  their  claim  to  Rome  in  the  name  of 
the  nation  and  kingdom  of  Italy.  But  this  iniquitous  claim  is  belied 
and  its  falsehood  made  to  appear  by  merely  remembering  that  now,  for 
the  first  time  since  its  foundation,  nearly  three  thousand  years  ago,  Rome 
is  claimed  for  a national  capital.  Ho  greater  indignity  could  possibly  be 
inflicted  on  the  city  itself,  and  certainly  no  greater  insult  could  be  offered 
to  the  educated  intelligence  of  the  whole  world,  than  to  say  that  the  im- 
memorial seat  of  universal  rule,  than  which  Horace  himself  challenges 
the  sun  to  say  if,  in  his  course  round  the  world,  he  can  see  anything 
greater,*  must  come  down,  to  suit  the  will  of  a mere  Italian  faction,  to 
the  level  of  an  unimportant  national  capital.  Rome,  were  it  even  to  be 
abandoned  as  a ruin  to  the  possession  of  the  wolves  and  wild  boars  of  the 
Campagna,  would  notwithstanding  be  an  object  of  far  higher  esteem  to 
all  the  nations  of  the  world  than  Rome  can  possibly  be,  if  subjected  to 
the  dishonour  to  which  the  godless  faction  at  present  dominant  in  Italy 
intend  to  degrade  it. 

Our  brief  record  of  history,  then,  closes  with  the  touching  scene  of  the 
holy  Pontiff,  worn  down  by  length  of  years  and  weight  of  cares,  con- 
tinuing to  the  last  to  edify  the  whole  body  of  the  faithful  throughout 
the  world  by  his  example  of  unshaken  fortitude  and  constancy.  As 
throughout  his  reign,  so  now  Pius  IX.  at  its  close  is  seen  intrepidly  to 
resist  the  enemies  of  the  Catholic  religion,  who,  despising  God  and  His 
judgments,  and  trampling  laws  and  justice  under  foot,  have,  for  a time 
known  to  God,  made  themselves  masters  by  violence  of  his  city ; and 
Pius  IX.  is  ready,  if  such  should  be  the  will  of  God,  to  endure  prisoi 
and  death  itself  rather  than  in  any  way  yield  or  betray  the  sacred  a 
inalienable  rights  of  the  Roman  See.  The  acts  of  the  supreme  gov 
ment  of  Pius  IX.  over  the  whole  Church  far  exceed  our  brief  lim* 
attempt  to  relate.  December  the  8th,  a.d.  1854,  will  be  ever  mem 
in  the  annals  of  the  Church,  when  Pius  IX.,  surrounded  by  a nn 
assembly  of  prelates  from  all  parts  of  the  world,  proclaimed  in  t 
Basilica  of  SS.  Peter  and  Paul  the  dogma  of  the  Immaculate  Co 
of  the  ever-blessed  Virgin  Mother  of  God. 


Alme  sol  curru  nitido  diem  qui 
Promis  et  celas,  aliusque  et  idem 
Hasceris,  possis  nihil  urbe  Roma 


Yisere  majus. 


Carmen  Sec 


320 


The  yep  a.d.  1862,  again,  was  memorable  for  the  large  concourse  of 
prelates  from  all  parts  of  the  world,  who  assembled  to  be  present  at  the 
canonisation  of  the  Japanese  martyrs.  The  faction  dominant  in  Italy 
had  forbidden  the  attendance  of  the  prelates  .of  Italy ; in  consequence  of 
which  the  invitation  usually  sent  to  them  was  extended  to  the  prelates  of  * 
all  the  world.  The  canonisation  was  celebrated  with  the  greatest  splen-  < 
dour;  and  another  canonisation  also  took  place  in  the  year  1867,  which 
was  attended  by  a still  larger  concourse  of  prelates  from  all  parts  of  the 
world. 

Encouraged  by  these  signs,  Pius  IX.  summoned  an  (Ecumenical 
Council  to  meet  in  th*e  Vatican  Basilica  on  December  8th,  1869..  This 
Council  met  on  the  day  appointed,  and  continued  its  sessions  till  the) 
middle  of  July  1870.  On  the  20th  of  September,  the  Italian  army  at- 
tacked Eome,  entered  it  by  force  of  arms,  and  at  the  present  moment 
(February  1871)  remains  in  possession.  The  effect  of  this  act  of  sacri- 
lege has  been  to  compel  Pius  IX.  to  suspend  the  sitting  of  the  Council, 
waiting  the  events  which  it  may  please  God  to  bring  about. 

The  concluding  words  of  the  decrees  of  the  Vatican  Council  run  as 
follows : 

‘ We  therefore,  faithfully  adhering  to  the  tradition  handed  down 
from  the  beginning  of  the  Christian  Faith,  in  order  to  the  glory  of  God 
our  Saviour,  the.  exaltation  of  the  Catholic  religion,  and  the  good  of  the 
Christian  people,  with  the  approbation  of  the  sacred  Council,  teach  and 
define  it  to  be  a dogma  divinely  revealed,  that  the  Eoman  Pontiff,  when 
he  speaks  ex  cathedra— that  is,  when,  discharging  the  office  of  the  Doc- 
tor and  Pastor  of  all  Christians  in  virtue  of  his  supreme  apostolic  power, 

# he,  by  the  Divine  assistance  promised  to  him  in  the  person  of  the  blessed  ' 1 
Peter,  defines  any  doctrine  concerning  faith  and  morals  as  that  which  is 
to  be  held  by  the  universal  Church — is  then  endowed  with  that  infalli-  * 
bility  with  which  the  Divine  Eedeemer  willed  His  Church  to  be  enriched, 
in  the  defining  doctrine  concerning  faith  and  morals  ; and  consequently 
that  all  such  definitions  of  the  Eoman  Pontiff  are  of  themselves,  and  not 
because  of  the  consent  of  the  Church,  irreformable. 

4 But  if  any  one — which  may  God  avert ! — shall  presume  to  contradict 
fV;s  our  definition,  let  him  be  anathema. 

4 Given  at  Eome,  in  the  public  session  solemnly  celebrated  in  the 
. ei  ,an  Basilica,  in  the  1870th  year  of  the  Incarnation  of  our  Lord, 
gtycm  day  of  July,  and  in  the  25  th  year  of  our  Pontificate. 

wliieli  1 6 J°SEPH>  Eishop  of  St.  Hippolytus, 

Ferretti  ‘ Secretary  of  the  Vatican  Council/ 

would  ta  . 

Tlle  1 THE  END. 

supreme  g 

the  small  ci 

the  Church  t _____ 


J.  OGDEN-  AND  CO.,  PRINTERS,  173,  ST.  JOHN  STREET,  E.C. 


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